Tibetans craft seat of honor for Dalai Lama

In the basement and driveway of a humble Malden house, the carpenters are building a throne.

Across town, in Medford, a lab technician spends his nights sewing embroidered silk for the drapery.

Three Tibetan-American men, two of them former monks, have devoted much of the last month to constructing the 9-foot high chair on which a cross-legged Dalai Lama will sit for a pair of lectures at Gillette Stadium next month.

The resulting throne is the most visible manifestation of the efforts by Boston's small Tibetan community to prepare for the Dalai Lama's four-day visit to the region, which begins April 29. But the throne also sheds light on the unusual backstories of local Tibetans, many of whom escaped difficult lives in Tibet or lived in exile in India before arriving in the United States.

The needleworker, Kunga Namgyal, leads the ordinary life of a research scientist at Shire, a biopharmaceutical company. But Namgyal is also the son and grandson of famed Tibetan tailors - his father was a tailor for the Dalai Lama - and now, at night, when he can steal time from playing with his son and dining with his wife, he sits on the floor by a china cabinet filled with Buddha statues and tries to remember what his own dad taught him about sewing.

One gem: While conventional sewing often involves pointing a needle away from the artisan, Tibetan Buddhists sew with the needle pointing toward themselves, to symbolize compassion for others who won't get poked.

The financial backer of the $5,000 throne, Lobsang Paljor, was a farmer and nomad in Tibet who in 1985 became a monk there; he fled to India in 1987 and in 1991 moved to the United States. After six years selling carpets, he started Tibet Construction Inc. in 2000.

The carpenter, Kunga Lhatse, plied his trade in Lhasa before escaping to India and then moving in 2002 to the United States. He now is a member of Paljor's 12-man crew.

"For me, his holiness, the Dalai Lama, represents Tibet," Lhatse said, via a translator. "He is like a teacher or a parent."

The Dalai Lama, the recipient of the Nobel Peace Prize, is the spiritual and political leader of Tibetan Buddhists and leads a government in exile from Dharamshala, India. Also called Tenzin Gyatso, the 73-year-old lama is believed by Tibetan Buddhists to be a reincarnation of previous Dalai Lamas; he is the 14th man to hold the title.

The throne is a conventional element of the stages from which the Dalai Lama teaches about Buddhism to large crowds. When he gives a more conventional lecture or meets with scholars, as he will do at several events in Boston and Cambridge before the Foxborough sessions, he sits in a chair.

"In our religious tradition, you show respect to your teacher, and that's why he is put on the highest pedestal," said Lobsang Sangay, coordinator of the Dalai Lama's visit to Boston and also a research fellow at the East Asian Legal Studies Program at Harvard Law School.

Often institutions hosting the Dalai Lama borrow a throne from another community, but the Boston-area Tibetan community, now thought to number about 600, saw itself as mature enough this year to construct a throne. After the Dalai Lama's visit, the chair is intended to be a central element of a local Tibetan heritage center that the community hopes to construct in the area.

The throne is made of hand-carved teak - there is a single gold throne, in Lhasa - and the one built for Boston has carved into it the eight "auspicious symbols" of Buddhism: images of a parasol, fish, vase, lotus, conch, knot, wheel, and victory banner. The silk drapery features an image of a dorje, a small scepter traditionally associated with Tibetan Buddhist lamas.

"The Dalai Lama has been to Massachusetts several times, but this is the first time the Tibetan Association of Massachusetts is hosting it, and that reflects that we are now more organized and capable," Sangay said.

The six previous visits have been hosted by local universities and interest groups, he said. "For many of us, it is like a lifelong dream coming true, to be able to host your spiritual and temporal leader."

Michael Paulson

Tibetan Buddhism's Permanent Home

With hope of return to Tibet diminishing, Dharamsala takes on the trappings of permanency

After 50 years of exile and an uncertain future at best, this Indian hill city of Dharamsala in the North Indian state of Himal Pradesh is increasingly looking like the last stop for the thousands of Tibetans who settled here after their 1959 flight to escape Chinese domination.

Many in Dharamsala hoped that 2009 would be a watershed year in which some form of détente would take place with the Han Chinese. But if anything the Chinese have become more intractable than ever over any hint of negotiations. The Dalai Lama himself, who can often be seen on the streets, said recently that: "I have spent most of my life in this hill station. Now I feel like a citizen of Himachal Pradesh."

Given Chinese intransigence, it appears unlikely that many will ever go back. The Chinese believe they have beaten the 74-year-old head of the Tibetan religion, and will be able to name his successor, reincarnation or no reincarnation. Thus life in the exile capital has come more into a pattern, with more and more Tibetans coming to consider the old British hill station a permanent base, located as it is in the middle of a populous Hindu community.

At least 125,000 of Tibet's 2.8 million citizens have fled the remote Himalayan kingdom to establish communities as far away as Canada and Switzerland. Massive Tibetan temples have sprouted in the remote forests of Northern California above San Francisco and in New York. Hundreds of Tibetan communities thrive in Europe and the United States.

India's Prime Minister Pandit Nehru gave the Dalai Lama and his government the leftover British Raj palace in Dharamsala, which translated means religious abode, and which increasingly they have translated into a Tibetan community, with Tibetan architecture and Tibetan cultural rhythms.

Dharamsala remains the biggest overseas Tibetan community, with 30,000 Tibetans slowly taking over. The semi-nomadic Gaddi, once the dominant ethnic group, have struggled hold onto their culture and language. At first poverty-stricken and with no jobs, the Tibetans have slowly swamped the local population with their rich culture and their God-King, bringing with them the attention of the world and the thousands of seekers of enlightenment who swarm the place. Tibetans now outnumber Indians, with Tibetan monasteries, schools, refugee camps, and education centers putting their distinct architectural and cultural stamp on the town.

A second, smaller settlement exists at Bylakuppe in Karnataka state. With some 11,000 residents, it has also sprouted numerous monasteries, nunneries and temples including the huge Lugsum Samdupling established in 1961, and the Dickyi Larsoe, established about a decade later. Both appear as if they were transported brick by brick from Tibet. Both Dharamsala and Bylakuppe were established on land leased by Indian governments to accommodate the refugees who fled in 1959.

Dharamsala itself is actually divided into two urban areas. The first is Upper Dharamsala, or McLeod Ganj, sometimes called Little Lhasa, where most Tibetans live in little crowded streets and where the Dalai Lama has his residence just opposite the Tsuglag Khang, or central cathedral in the Dhauladhar mountains. The second is the largely Indian Lower Dharamsala just kilometers down the road, so different from Upper Dharamsala as to nearly produce culture shock.

Unlike the isolated and severe city of Lhasa in Tibet, where only a handful of tourists ever get to, an eclectic crowd throngs Upper Dharamsala, making it a unique ecosystem, a cosmopolitan town of espressos cafes and Web-surfing monks and mountain lovers. It has become a global node for pilgrims, hippies and backpackers swarming into the city to seek enlightenment through Tibetan Buddhism. Tourism has brought yoga classes and spiritual retreats and the adventure of hiking the Himalayas.

In the hills Tibetan prayer flags, maroon-robed chanting monks and variegated Tibetan life are everywhere. Monks perform their daily routines, with men and women doing daily work in patterns developed centuries ago in Tibet. The town throngs with small Tibetan-run cafes and bustles with activity such as volunteering to teach young students and monks Buddhism courses. Protest flags against the Chinese are everywhere, along with Free Tibet billboards. Monks and nuns outnumber tourists and revelers, performing hunger strikes on every major holiday, hoping against hope that the world will do something for their cause.

However, in a town where Indians and Tibetans share a common platform, life is changing. There seems surprisingly little animosity between Indians and Tibetans despite religious and cultural disparity, particularly the Gaddi, who have lived here for generations, only to see the Tibetans move into a position of economic superiority.

"Hum sab aage badh rahe hain, sabko saath chalna hoga ek ghar ki tarah hai tabhi sabh kush hai (We all are growing, all of us have to be as a family then only we all live happily)," said Ramesh, an Indian taxi driver in Hindi.

Tibetan children learn both Hindi and Tibetan in school, the first to prepare them for a life in which they may never go back to the homeland they have never seen and are increasingly likely never to.

While daily life appears to be endless obeisance to the Tibetan religion, with prayer wheels spinning endlessly, in actuality many feel they are becoming more Indian.

"I live more like an Indian now, the only difference I see is just my religion, the rest is the same," said Lobsang, a middle-class Tibetan.

Neither Tibetans nor Indians have found themselves completely secure in the mixture of culture and religion. Instances of intermarriage are rare although with the cultures growing together, they are expected to increase.

Dharamsala, the Tibetans say, is not their true home but feel it has a lesson. Tenzin, an elderly monk says: "We Tibetans have left our homeland in search of freedom and the desire to live our lives as we see fit. We did so to avoid political oppression and religious persecution. Living in exile has strengthened the resolve of Tibetans to regain their homeland."

For the elderly, pride lies in living in one's own country and not as a refugee. "We are refugees and one day or another we must go back" said an elderly Tibetan woman who fled to India in the 1960s.

For 50 years both Tibetans and Indians have been living, growing and making their bread and butter from this tiny town. Since the poverty-stricken refugees came to make the town a center of Tibetan Buddhism, it is becoming permanent, adding to India's secularism and making Dharamsala unique by imbuing the town with an underlying substance.

And, in the middle of the country that bills itself as the world's biggest democracy, the Dalai Lama has pledged something no Tibetan knew before the hegira to India – representative government. The Chinese have called the exiles' attempts to bring democracy a cynical ploy by the Dalai Lama. But it appears genuine democracy will take root in the Tibetan community. He has established a government in exile, with a prime minister and a legislature elected directly by the people.

Written by Saransh Sehgal

A Young Lama Weighs Tibetans' Future

SIDBHARI, India -- For a living Buddha and one of Tibet's next spiritual leaders, the 23-year-old Karmapa Lama hardly conforms to Western notions of a monastic figure. He spends many of his afternoons in his wine-colored robe, head-bobbing to hip-hop music on his iPod or releasing "negative energy," as he calls it, playing war games on his PlayStation.

Frustrated over the pace of Tibet's struggle against Chinese rule, he is known here as the reluctant lama: brooding and outspoken about the plight of his compatriots, many of whom have lived in exile in India for three generations and feel no closer to persuading China to let them have autonomy in their homeland.

"Sometimes I feel like an old man," the Karmapa Lama said from his monastery in Sidbhari, a farming village near the Dalai Lama's exile headquarters in the northern Indian town of Dharmsala. "I'm physically young, but the challenges I have been through have made me an old, experienced man."

That's because the Karmapa Lama -- born Ogyen Trinley Dorje -- carries a heavy burden: He is Tibetan Buddhism's third most senior figure and is being groomed as one of several potential leaders to forge a fresh path for the next generation of Tibetans in their struggle against China, whose troops entered Tibet in 1950.

ad_icon

The appointment of a successor to the 73-year-old Dalai Lama, who almost single-handedly catapulted Tibet's struggle into the world's consciousness, has become a daunting issue for Tibetans as the spiritual leader ages.

The Dalai Lama, a Nobel Peace laureate, has won over presidents, Hollywood stars and multitudes of soy-and-granola suburbanites with his nonviolent doctrine, down-to-earth spirituality, easy laugh and personal search for compassion and inner happiness.

So far, Tibetans have remained unified largely out of their love and respect for the Dalai Lama. But there is a growing divide in the community -- some want independence from China, and others favor the Dalai Lama's proposal for true autonomy, or his "middle way" approach. Analysts are uncertain whether the Tibetan movement could remain united under a less-venerated leader such as the Karmapa Lama.

"Our generation has so much to take on our shoulders when His Holiness passes. The Dalai Lama has unified the hearts of all Tibetans," said Tenzin Tsundue, a poet and member of the Tibetan Youth Congress, a group that advocates an independent Tibet. "But Karmapa is passionate, he's energetic. He has the respect of the youth. We will really need him."

Tibetan Buddhism holds that the soul of a high-ranking monk, or "living Buddha," is reborn after his death. The resulting "soul boy" can be found through the interpretation of signs, which could include recognition of the deities' personal items.

In the past, Tibetan court-appointed monks have sought the successor to previous Dalai Lamas from among Tibetans. The current Dalai Lama was discovered in 1937 as a 2-year-old in a village in Amdo, now part of China's western province of Qinghai.

Monks searching for signs of a lama rebirth chose the Karmapa Lama, then a 7-year-old son of nomads, as the 17th reincarnation in the Kagyu sect, one of four main schools of Tibetan Buddhism.

But his sect is a problem. Previously, all Dalai Lamas have come from the Gelugpa sect. Some analysts say appointing the Karmapa Lama as the next Dalai Lama would be similar to appointing a Methodist as the next pope. Despite that obstacle, there is a movement among Tibetans for him to become an acting leader when the Dalai Lama dies, in part because any replacement would probably be too young to lead immediately.

"After the Dalai Lama, things will be very difficult. We will have lost not just a leader, but our soul," the Karmapa Lama said, his leg nervously bouncing up and down.

In a recent interview with Western journalists, he was vague about his stance on independence vs. autonomy. "His Holiness has been very successful in laying the foundations for the Tibetan struggle," he said, referring to the Dalai Lama. "He has done a great job. Now it is time for the next generation to build on this and carry it forward."

Tibetans worry that China could exploit division over the Dalai Lama's successor and that it is already trying to steer the selection process for Tibet's next leader. Last week, Chinese officials said that Beijing must approve the Dalai Lama's successor, according to the state-run New China News Agency.

The Dalai Lama has suggested that his incarnation might be found outside China and could be female. He also said Tibetans themselves could vote on whether to continue the tradition of theocratic rule through reincarnated Dalai Lamas.

A 6-year-old boy anointed by the Dalai Lama in 1995 to succeed the late 10th Panchen Lama, Tibetan Buddhism's second most senior leader, disappeared in China 14 years ago and hasn't been heard from since. Posters of the young, rosy-cheeked boy line the narrow lanes of Dharmsala. Human rights groups have called him "the world's youngest political prisoner."

So far, the Karmapa Lama, who speaks fluent Chinese, is the only spiritual leader recognized by the leaders of Tibet and China. China had once hoped that the Karmapa Lama would be more conciliatory than the Dalai Lama, but that optimism has been tempered in recent years.

"The Chinese government considers the older generation of Tibetans as rubbish. What they are trying to value now is the coming-up generation," the Karmapa Lama said. "We must not consider China and the Chinese as opponents and enemies, but respect them as a source of education. We should learn their language. That's how you become equal."

For now, he is a hero among Tibetan youth in exile, many of whom spend their days in Internet cafes where his photo is posted with the caption "Tibet's Rising Son," competing for space with Pink Floyd concert posters and Free Tibet bumper stickers.

The Karmapa Lama has taken the same path of exile as many of the 200,000 Tibetans living outside their homeland. In 1999, under increasing pressure to denounce the Dalai Lama, he escaped Chinese-dominated Tibet by jumping from the second-story window of his monastery.

He trekked for eight days across the freezing Himalayan pass. He was then airlifted by helicopter to India, the Dalai Lama's home in exile. The Dalai Lama himself fled Tibet 50 years ago this month, disguised as a soldier.

The Karmapa Lama, tall, broad-shouldered and restless, is schooled in traditional religious painting. He looks forward to visits with his sister, who lives in town. Once a month he lunches with the Dalai Lama, who often brings him sweets and prayer beads from his world tours. Those who know the Karmapa Lama say he often paces the rooftop, with a view of Dharmsala's wheat fields, tea plantations and snow-brushed mountains.

When he first arrived in India, he was restricted to the top floor of the monastery. Indian intelligence worried that he was a spy for China. But lately he has gained the trust of Indian authorities. Last year he traveled to the United States, where he was introduced by a swooning American female fan as "His Hotness" rather than the traditional salutation, "His Holiness."

In January, the Karmapa Lama was allowed by India to appear at a prayer festival in Bihar, at the spot where Buddha is believed to have attained enlightenment in the 6th century B.C. He drew the largest crowds in decades.

In Dharmsala, half a dozen young devotees recently woke at dawn to attend a prayer service for Tibetans who lost their lives or were arrested during last year's demonstrations in Tibetan areas of China. Amid the yellow light of butter lamps and the sound of throaty Tibetan chants and long brass trumpets, they squeezed into a prayer service led by the Dalai Lama, a leader they still adore. But they were equally eager to see the Karmapa Lama, and what they saw intrigued them.

"The Dalai Lama is always smiling. He has joy in his heart. But Karmapa seems so intense and serious, so worried about the future," said Sonam Lhamo, 29, who bent her ponytailed head in prayer at the Dalai Lama's Tsuglakhang temple, nestled in the Himalayan foothills. "Karmapa is like our young generation: angry, serious about Tibet, but unsure of what to do."

By Emily Wax

Is the Dream of Independence for Tibet Now a Lost Cause?

Why are we asking this now?

Over the weekend, his Holiness the Dalai Lama, the spiritual leader of Tibet's Buddhists and the man who has been at the centre of efforts to highlight the Tibetan cause for decades, explained that he "had given up" his struggle. "I have been sincerely pursuing the middle-way approach in dealing with China for a long time now, but there hasn't been any positive response from the Chinese side," the 73-year-old told an audience at Dharamsala, the Indian Himalayan town that is the headquarters of the so-called Tibetan government-in-exile. "As far as I'm concerned, I have given up."

Does that mean the Dalai Lama is retiring?

Karma Choephel, the speaker of the parliament in-exile, told reporters that the Dalai Lama used to say that he was semi-retired and that now he believed he was was almost completely retired. However, a senior aide to the Nobel laureate last night dismissed speculation that he would start taking a back seat in Tibet's affairs. "Because of the lack of response from the Chinese we have to be realistic. There is no hope," said Tenzin Taklha. "His holiness does not want to become a hindrance to the Tibetan issue, and therefore has sent a letter to the parliament regarding what options he has."

Is there a possibility that he may continue his work?

Talk of retirement may be a little misleading. Last year, Tenzin Gyatso, who is the 14th Dalai Lama, made clear that he wished to reduce some of his political duties and have the elected Tibetan parliament-in-exile take a more active role. However, when a crisis broke out this spring – as the Chinese authorities cracked down aggressively on a number of uprisings across Tibet – the Dalai Lama placed himself at the centre of efforts urging restraint from both sides. He even offered to personally travel to Beijing to negotiate with the Chinese leadership over the issue. One position from which he cannot retire is his role as a living god. Having been anointed the 14th Dalai Lama when he was just two years old, he will retain that position until death.

How have the Chinese authorities responded to the Dalai Lama?

In short, pretty badly. Either directly or else via their proxies, Beijing has routinely dismissed and demonised the Tibetan spiritual leader and his supporters. In the spring, during the worst crisis in Tibet for two decades, the head of Tibet's hardline Communist Party, Zhang Qingli, said of the Nobel laureate: "The Dalai is a wolf in monk's robes, a devil with a human face but the heart of a beast. We are now engaged in a fierce blood-and-fire battle with the Dalai clique, a life-and-death battle between us and the enemy." At the time, the Dalai Lama insisted that the uprisings that broke out across the Tibetan plateau had not been orchestrated or organised from Dharamsala. He urged a peaceful solution to the problem.

What impact would the Dalai Lama's retirement have on the movement for Tibetan independence?

In regard to the high-profile campaign to gather support around the world, if the 73-year-old decided to stand down it would be a huge blow. Since he fled to India 1959, the Dalai Lama has worked to spread the word of his homeland's fate, courting both politicians and Hollywood celebrities such as Richard Gere and Steven Seagal. Charming, ebullient yet convincing, he has been more responsible than anyone for gaining supporters to the cause. On the other hand, not all Tibetans support his tactics. For many years the Dalai Lama has promoted a "third way" in regard to Tibet, calling for meaningful autonomy rather than full independence and arguing that he wants to protect Tibet's people and culture. Even during the spring crisis earlier this year, he refused to give his backing to calls for a boycott of the Beijing Olympics.

What has been the response of young Tibetans to the retirement?

Many younger Tibetans say thatwhile they respect the Dalai Lamaand venerate him as a living god, his tactics are wrong. Groups such as the Tibetan Youth Congress have demanded full independence forTibet and led a far more outspoken campaign to achieve it. The group's president, Tsewang Rigzin, said yesterday: "I think the statement by his Holiness is an eye-opener for the Tibetan people. "We are not against the middle-way approach of his Holiness, the fact is that China is not sincere and has never been sincere in talking about the middle way."

Who might fill the sandals of his Holiness?

The Dalai Lama has said he wishes the elected Tibetan government-in-exile to take on some of the work he currently does. However, some observers believe that an unofficial, transitional political successor might be Ogyen Trinley Dorje, who is the Karmapa, or spiritual head of the Kagyu order of Tibetan Buddhism. The 17th Karmapa – who is froma different school of Tibetan Buddhism to the Dalai Lama andwho cannot inherit his title – is just 23 years old. His escape as a teenage boy to India from Tibet via Nepal – he arrived in 2000 – has become the stuff of legend. Earlier this year, the young man made his first visit to the United States, triggering much talk that officials might be preparing him for a bigger role. At the time, even the Dalai Lama himself said: "There are now spiritual leaders who are young, energetic and well educated. "They can assume the role of spiritual leadership, as the political role is played by a democratically elected government."

What difference would any of this make to China?

Perhaps very little whatsoever. At the time of the crisis this spring, China reacted swiftly, aggressively and with seeming little regard for public opinion. Travel to Tibet was suspended and the ban then remained in place until the Olympic Torch had been run through the region. As soon as the demonstrations had been put down, journalists were flown in for special tours by the Chinese authorities. An unknown number of people were killed and hundreds were arrested. China insists that Tibet has officially been part of the Chinese nation since the mid-13th century and that it should continue to be ruled from Beijing. China is anxious about encouraging separatist movements in other parts of the country, such as in the Muslim-majority Xinjiang province. As a result, it has refused to discuss any loosening of its control over Tibet, which it invaded in 1950.

What will happen next?

The Dalai Lama has already called a special meeting of Tibetan exiles for next month in Dharamsala to discuss both the spring crisis and the future of the movement. This will undoubtedly be surrounded by speculation that he could use the event to stand down. The conclave, which is due to begin on November 17, is apparently only the third such meeting of its kind in the past 60 years. The Dalai Lama is expected to address the six-day meeting of delegates from non-government organisations, politicians, monks and intellectuals and lay out his views about the way forward.

Is the Tibetan independence movement now likely to fail?

Yes...

• The Dalai Lama appears to be running out of patience and without him the movement would lose an irreplaceable campaigner
• The Chinese show no intention of offering any kind of autonomy to Tibet
• The rest of the world is unwilling to upset China

No...

• There is a new generation of highly motivated activists who are ready to continue the struggle and who back a more direct approach
• Across the world, the Tibetan cause wins new supporters every day
• Should China move towards democracy, Tibet's fortunes might look very much brighter

By Andrew Buncombe

Dalai Lama to speak at Lehigh University

The Dalai Lama is coming to Lehigh University in Bethlehem. He'll teach a series of classes Friday and Saturday on Tibetan Buddhism and give a public lecture Sunday on "Generating a Good Heart."

When tickets to hear the Buddhist monk with the rock star status went on sale March 20, all 5,000 were gone in 15 minutes.

Here's a look at the cause of the excitement: BACKGROUND The current Dalai Lama -- most recent in a lineage of 14 spiritual leaders of Tibetan Buddhism -- has lived in exile since 1959, nine years after the communist takeover of Tibet. He leads the Tibetan government in exile in India and in 1989 received the Nobel Peace Prize for his nonviolent effort to end Chinese occupation of his homeland. THE FASCINATION "The word has gotten out that there is something special about this man. He's very warm and seems to be 100-percent present to every person," said Dan Cozort, a religion professor at Dickinson College. "It turns out he's very smart, too."

Celebrities such as Richard Gere and the Beastie Boys' Adam Youch are Dalai Lama followers, and his life has been examined in major films starring Brad Pitt and directed by Martin Scorsese.

Tibetan Buddhists in the U.S. tend to be native-born, well-educated, middle-class people drawn to the emphasis on compassion, Cozort said. He also notes a big contingent of "nightstand Buddhists," who don't formally associate with Buddhism but help make the Dalai Lama's books best-sellers. THE OCCASION The Dalai Lama's visit to the U.S. marks the completion of the English translation of the sacred Tibetan Buddhist text, "The Great Treatise on the Stages of the Path to Enlightenment," which will be the subject of his teaching. Cozort helped with that translation. WHY LEHIGH? The university said it has long-standing ties through its faculty with the nearby Tibetan Buddhist Learning Center in Washington, N.J., which oversaw the translation and is sponsoring the visit. THE CONTROVERSY A complex doctrinal dispute pits members of the Shugden stream of Tibetan Buddhism against the Dalai Lama. He has called their practice divisive. They say he represses their religious freedom. Demonstrations have marked his public appearances in recent years and will continue at Lehigh, a Shugden spokeswoman said.

By Mary Warner

22-year-old is said to be embodiment of wisdom and compassion in world of Buddhism

SHAMONG*-On the day the living Buddha first stepped onto New Jersey soil, weeks of rainy weather gave way to not one, but two rainbows - fitting symbolism for a man many consider a bright sun rising in the Buddhist sky.

And on the beautiful day that followed, more than 1,600 people from around the country converged on the Karma Thegsum Choling New Jersey (KTCNJ) Buddhist Monastery in Shamong to hear the teachings of Ogyen Trinley Dorje, the man viewed as the 17th reincarnation of a 12th century Tibetan lama.

Regarded as the human embodiment of wisdom and compassion, the 17th Gyalwa Karmapa heads one of the four family lineages of Tibetan Buddhism and is recognized as the third most important Buddhist figure behind the Dalai Lama and the Panchen Lama.

During his 18-day tour, which started May 15, Dorje traveled from speaking engagements in New York City and his North American seat at the Karma Triyana Dharmachakra in Woodstock, N.Y. to Shamong, then Boulder, Colo. and, finally, Seattle.

"This is my first visit to New Jersey, and as such I feel like a new man," he said to the crowd that had assembled under a massive white tent in the backyard of the KTCNJ, which sits on 150 acres off Atsion Road.

Nestled at the foot of the Pine Barrens, the house serves as a monastery as well as his official North American residence.

Given a quick glance, Dorje could pass for your average college student; minus the large entourage and flowing robe, of course.

But At 22, Dorje has quickly become a spiritual leader whole governments eye with an uneasy suspicion; his youth coupled with a life story that has every potential to become one of modern legend, has many scholars and social analysts believing he may become extremely instrumental as Buddhism's premier proponent of world peace and a free Tibet.

Only nine years ago at the age of 14, Dorje first made far reaching sociopolitical waves when he mounted a daring escape from China after the government restricted his ability to receive certain teachings in Tibet.

Over eight grueling days, he, along with a handful of assistants, traveled 1,000 miles by foot, horse, train, jeep and helicopter over the Himalayas from Tibet to Dharamsala, joining the exiled Dalai Lama in India. The Indian government officially accepted him as a refugee in 2001.

The much-publicized escape represented an embarrassment for China and strained relations between the Indian and Chinese governments.

But on that beautifully sunny day a few weeks ago, the culture of world politics was eclipsed by a message of understanding and empathy.

"The world seems to be shrinking," he said. "As the world becomes smaller, we have a new responsibility for greater harmony and greater friendship through greater communication and understanding of one another."

Sharing intimate personal experiences and anecdotes, Dorje conveyed the importance of understating and embracing the world's different cultures as the way to bring people together and achieve peace.

"The establishment of genuine peace and happiness, not just for one person, but for everyone, depends upon communication and understanding," Dorje explained through a set of translators; one English, one Chinese.

"For that reason, it is essential that we put great emphasison the understanding of one another's culture and language."

Dorje went on to acknowledge the obvious example of having his teachings translated into the two languages.

The message of peace through cultural unity held a special place for Devorah Devi, a New York City resident who has combined a Jewish heritage with Buddhist mediation.

"He spent 900 years perfecting peace and nothing else compares to his love and respect of earth and the fragility of life," said Devi, who made the trip south to hear Dorje speak. "I find that meditation helps me obtain a better sense of compassion for myself and others since one of the great things Buddhism teaches is that people can help themselves and I find that very refreshing."

According to Buddhist history, the first Karmapa attained enlightenment, breaking the cycle of rebirth, yet has continued to reincarnate himself generation after generation for the last 900 years in an effort to guide others along the path.

Each preceding Karmapa left letters, usually in a poetic form, indicating the location and parentage of their next reincarnation.

Many of the Karmapas are also said to have been self-recognizing, meaning at a young age they claimed to be the reincarnation of the Karmapa, recognizing associates and colleagues of the former Karmapa. Since it is these associates that knew the former Karmapa and are the ones responsible for teaching and raising the next one, they play a critical role in finding and recognizing the next reincarnation.

However, since the death of the 16th Karmapa in 1981, two candidates have been put forth.

Both have been enthroned as the 17th Karmapa and have conducted ceremonies in that role.

The rival Karmapa, Trinlay Thaye Dorje, has toured Europe and continued to assert his own legitimacy. The issue has caused a division among followers around the world and has even gone to court in India.

Yet, this isn't the first time a debate has raged over the next 'real' Karmapa. Arguments over previous reincarnations have been contested through the centuries and eventually resolved.

Today, most Tibetans accept the recent U.S. visitor, citing his recognition as the 17th Karmapa by the Dalai Lama and the Chinese government.

"We are very fortunate to have him here," Lori Volpe, a spokesperson for KTCNJ said about the visit. "To followers it is a lesson for an enlightened being and to be here in his presence is incredible."

* Shamong is North American home to a reincarnated Tibetan Lama

By Scott Holden

Selling Tibet to The World

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

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

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

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

But dark clouds threaten the Tibet brand. The Dalai Lama has just been in Britain where an appearance at Royal Albert Hall was marred by more than a thousand protestors, most of whom were supporters of Dorje Shugden, a controversial deity in the complex pantheon of Tibetan Buddhist deities. The Dalai Lama, who apparently once supported this deity but then issued edicts against it, has attracted the ire of the deity's supporters.

Shugden supporters plan to protest against the Dalai Lama next week in Sydney too. Several are flying in from the US and Britain to help organise the protests. They have been tailing the Dalai Lama recently, popping up wherever he does with placards labelling him a liar and a persecutor. It's embarrassing for the Dalai Lama because these are his people.

One called on me recently in London. She was accompanied by two bodyguards, which is suggestive of how hot tempers are getting on both sides, despite the ostensible support for non-violence. The precaution might be well founded. In 1997, three monks were murdered in Dharamsala, India, where the Tibetan government-in-exile has its headquarters. A year earlier, a former Tibetan government-in-exile minister was stabbed and wounded. Both events seem to be linked to the Shugden controversy.

Selling Tibet to The World - Page 2

By Michael Backman

Selling Tibet to the world

Shugden supporters claim that the Dalai Lama took advantage of the worldwide groundswell of support that accompanied the Olympic torch protests earlier this year to move against them. They claim that on his orders hundreds of pro-Shugden monks were expelled from Tibetan Buddhist monasteries, mostly in India, leaving them without financial support and shelter. They now argue it is the Dalai Lama who is breaching human rights when it comes to freedom of worship.

While in Britain, the Dalai Lama gave evidence to a British parliamentary committee about the human rights situation in Tibet despite, as Shugden supporters pointed out, him not having set foot in Tibet for almost 50 years. Of course, before that, Tibet was ruled by the Dalai Lamas, under whom the human rights situation was nothing short of disgusting. The brand makeover since has been startling. It helps that Westerners find mountains romantic. Come down from them and anything can be excused.

Why is the Dalai Lama so hell-bent on moving against Shugden supporters? A reason might be that he genuinely believes Shugden worship is wrong. Another seems to derive from his desire to unite the four traditions of Tibetan Buddhism - the Nyngma, Sakya, Kagyu and Gelugpa. This has always been one of the Dalai Lama's problems. He is not the head of Buddhism; he is not even the head of Tibetan Buddhism. Traditionally, the Dalai Lamas are from the Gelugpa sect. But since leaving Tibet, the current Dalai Lama has sought to speak for all Tibetans and particularly all overseas Tibetans.

To enhance his authority, he has sought to merge the four traditions into one and place himself at its head. But Dorje Shugden presents a roadblock. One aspect of Shugden worship is to protect the Gelugpa tradition from adulteration, particularly by the Nyngma tradition. Nyngma followers respond by not wanting anything to do with Gelugpa followers sympathetic to Dorje Shugden. So to allow a proper merger of the four traditions, the Dalai Lama needs to get rid of the Shugden movement. If the Dalai Lama can claim to represent all Tibetans, it will increase his political prestige and clout with overseas Tibetans and with governments.

Pushing the Dalai Lama's wheelbarrow is Australia's right as an independent country. But given that China is Australia's most important trading partner, Australia owes it to itself to fully understand exactly what is in that wheelbarrow before it pushes so hard. After all, prudent shoppers are always careful to separate the actual product from the brand and the buzz that surrounds it.

Selling Tibet to the world - Page 1

By Michael Backman

FAQs about Buddhism

Buddhism has about 300 million followers around

the world. The word comes from the Pali and Sanskrit word "budhi,'' meaning "to awaken.''

Buddhism's origins came about 2,500 years ago when Siddhartha Gotama, known as the Buddha, was awakened, or enlightened, at the age of 35.

Here are some frequently asked questions about Buddhism.

Q: Is it a religion?

A: To many, Buddhism goes beyond religion and is more of a philosophy or "way of life.'' It is a philosophy because philosophy means "love of wisdom.'' The Buddhist path can be summed up as:

• To lead a moral life.
• To be mindful and aware of thoughts and actions.
• To develop wisdom and understanding.

Q: Who was the Buddha?

A: Siddhartha Gotama was born into a royal family in Lumbini, now located in Nepal, in 563 B.C.

At the age of 29, he realized that wealth and luxury did not guarantee happiness. He explored the different teachings, religions and philosophies of the day to find the key to human happiness.

After six years of study and meditation, he finally found "the middle path'' and was enlightened. After enlightenment, the Buddha spent the rest of his life teaching the principles of Buddhism - called the Dhamma, or Truth - until his death at the age of 80.

Q: Was the Buddha a god?

A: No. Buddhists say he was a man who taught a path to enlightenment from his own experience.

Q: Do Buddhists worship idols?

A: Buddhists sometimes pay respect to images of the Buddha, but not in worship, nor to ask for favors.

A statue of the Buddha with hands rested gently in his lap and a compassionate smile reminds followers to strive to develop peace and love within themselves. Bowing to the statue is an expression of gratitude for the teaching.

Q: Why are there different types of Buddhism?

A: There are many different types because the emphasis of Buddhism changes from country to country due to customs and culture. What does not vary is the essence of the teaching - the Dhamma or truth. Two main forms are Tibetan Buddhism, which is led by the Dalai Lama, and Indian Buddhism.

Q: What did the Buddha teach?

A: The Buddha taught many things, but the basic concepts in Buddhism can be summed up by the Four Noble Truths and the Noble Eight-fold Path.

The first Truth is that life is suffering; life includes pain, aging, disease and ultimately death. The second Truth is that suffering is caused by craving and aversion. The third Truth is that suffering can be overcome and happiness can be attained by giving up useless craving and learning to live each day at a time.

The fourth Truth is that the Noble Eight-fold Path leads to the end of suffering. In summary, the Noble Eight-fold Path consists of being moral, focusing one's mind on being fully aware of one's thoughts and actions, and developing wisdom by understanding the Four Noble Truths and by developing compassion for others.

Jo Collins Mathis,

From: Ann Arbor News

Buddhist leader 17th Karmapa to visit US in May

New Delhi - Tibetan Buddhist leader the 17th Karmapa is scheduled to visit the United States in May, an official at his office in the northern Indian hill town of Dharamsala said Wednesday. The 22-year-old Ogyen Trinley Dorji heads the Karma Kagyu sect of Tibetan Buddhism. The young monk was being groomed by China to be the spiritual leader of Tibetan Buddhists till he fled to India in 2000.

The 17th Karmapa's first visit outside India comes as Tibetans around the world are holding protests against Chinese repression in the run-up to the Beijing Olympics.

China has repeatedly told the international community against establishing contact with the 17th Karmapa, whom it accuses of trying to split Tibet from China.

A posting on the monk's official website said he would be visiting the US from May 15 to June 2 and this had been confirmed by the government of India through the Dalai Lama's representative in Delhi.

The 17th Karmapa is third in line of succession to the Dalai Lama, the spiritual head of Tibetan buddism.

An official at the Karmapa's office said the spiritual leader would be visiting several US cities, including New York, Seattle and Boulder in Colorado and the focus of his visit would be to meet disciples, bless centres, hold prayers and give teachings. The sect he heads has more than 600 centres in 51 countries.

From: earthtimes.org

Tibet Isn't a Buddhist Litmus Test

As the violence in Tibet has continued, the Dalai Lama issued a stern statement that he could not align himself with insurrection in his home country. Buddhism rests on several pillars, one of which is nonviolence. Tibet quickly became a kind of Buddhist litmus test. How much pain and oppression can you stand and still exhibit loving kindness and compassion? I wonder if that's really fair. The Tibetans face a political crisis that should be met with political action. Whatever that action turns out to be, nobody should be seen as a good or bad Buddhist, anymore than defending your house from an intruder tests whether a Christian is living by the precepts of Jesus.

In India, where Gandhi preached nonviolence, or Ahimsa, he confronted a decaying British empire that was forced to give up its vast holdings. Historical luck was on his side, and as a result of Gandhi's pacifism, India gained its independence. The Dalai Lama, however, has had historical misfortune to contend with. The Chinese are an expanding empire, and their ingrained racism allows them to overrun the "inferior" native Tibetans without any moral qualms. Will pacifism work in this situation? A better question might be, Would anything work? It's not as though the Beijing regime can be defeated by force, either. One recalls that Gandhi combined pacifism with resistance, whereas the Tibetans up to now have sunk into an inert pacifism that could lead to their cultural extinction.

No doubt the entire conflict, now half a century old, is entangled in religion and other interwoven ingredients: Communist ideology, fantasies of restoring Chinese glory days, and much else. But Buddha, like Jesus, didn't start a religion. He was concerned with how to live in the world, and being entangled in the world's pain and confusion is an eternal dilemma. It didn't need ruthless bureaucrats in China. Over the centuries, failed crops, endemic disease, and poverty have been quite capable of bringing suffering. It would be superficial to say that Buddha and Jesus arrived at the same remedy -- to be in the world but not of it -- yet nobody needs to pass that test, either.

What Buddha and Jesus undoubtedly had in common was a sense that another realm of existence transcends the material world. Buddhists are asked to consider how to reach that realm. There are no dictates (as far as my limited knowledge goes) to engage the world and solve its tortured dilemmas. Indeed, Buddha is famous for teaching that such solutions don't exist. It is futile to apply Buddhism to a political crisis - or to the subprime mortgage debacle, for that matter - because wrestling with the material world never leads to freedom, fulfillment, or peace.

Someone may protest that the Dalai Lama is being an exemplary Buddhist in maintaining such perfect equanimity, and I completely agree. But he has achieved his level of consciousness for himself. This is a case where virtue must be its own reward. The world looks on and admires the Dalai Lama; it doesn't change for him. My intention isn't to give any Tibetan Buddhist advice, or to adopt a position superior to anyone else's. It just strikes me that Tibet shouldn't be a litmus test for religious purity while an entire people are slowly ground to dust. Nor should the peaceful countenance of the Dalai Lama become an excuse for the rest of us to stand by and do nothing, as if that proves how virtuous we are.

Powered By: huffingtonpost.com

A brief history of Tibetan Buddhism

Tibet has always been overshadowed by other neighbouring nations. Thus, nothing much about its culture is known. Here is a brief history abouta sacred religion called Bon, Tibet’s pre-Buddhist religion, now better know as Tibetan Buddhism.

RECORDS OF human civilisation on the Tibetan plateau stretch back thousands of years. However, Tibetans are only starting to be widely recognised now. Even so, it is only their recent history and some of their Buddhist past. I hope that this section will give a brief, but comprehensive, explanation of the basic history of Tibetan Buddhism and its pre-Buddhist roots, prior to the Chinese invasions of 1912 and 1949.

Early Tibetan history:

Bon: The first religion of Tibet Prior to the introduction of Buddhism to Tibet, the majority of the Tibetan people practiced an animistic religion called Bon. Bon originated in Olmo Lungring, a region west of modern day Tibet; it then spread east to Zhang Zhung and finally, to Tibet where it took root. It is still practiced by a minority of Tibetans today as well as, by a significant percentage of Lepchas, the indigenous inhabitants of Sikkim.

Unfortunately, although Tibetan history stretches back thousands of years,writing was only brought to Tibet with Buddhism. In addition to this hindrance, due to persecution of Bon religion, Bon adopted many Buddhist practices (and vice versa). So while we have a good oral history of Bon, no one knows how accurate it is and what the original Bon religion was like.

Bon lore states that the religion was founded by Tonpa Shenrab 16,000 years ago. Tonpa Shenrab was believed to have studied Bon philosophy in past ages in heaven and was born on earth to teach them. Similar to the Buddha, he was born a prince, married, had children but then later, chose to renounce the palatial life he was born in to, in order to spread the Bon teachings and bring the doctrine to Tibet. However, Tonpa Shenrab found Tibet to be inhospitable to the Bon teachings and was forced to give up. He hid the Bon teachings throughout Tibet and died at the age of 82 years. Much later teachers were able to teach Bon in Tibet, which took root and flourished.

Bonpos believed that Tonpa Shenrab and other Bon teachers were enlightened beings (similar to Buddha), who existed prior to the birth of Buddha Shakyamuni. Bon is another path to enlightenment that was not taught by Buddha Shakyamuni but instead was taught by these sages. As an animistic religion, Bon also has a great respect for nature and a desire to be in harmony with it. It also includes many spirits who must be satisfied. Overtime, Bon beliefs merged with the Buddhist beliefs brought from India. Both Bon and Buddhism changed, as a result. Nyingma, the oldest of the four schools of Tibetan Buddhism, is in fact very similar to Bon and the two religions practice some of the same forms of meditation and share certain teachers and deities.

Buddhism started to gain popularity in Tibet, the Buddhist leaders repressed Bon, in their attempts to establish Buddhism as a state religion. In order to preserve the teachings, Bonpo teachers hid ‘terma’ or treasure teachings, throughout Tibet. In 1017, Shenchen Luga uncovered many of these ‘termas’ and brought about a Bon revival. Although Bon never overtook Buddhism in popularity in Tibet, Bon was openly studied for many years after this revival.

In 1727, the Dzungars invaded Tibet. A great repression of the Bonpos and Nyingmapas followed and many were killed. The Dzungars would make people stick out their tongues believing that speaking mantras would turn one’s tongue black. The Nyingmapas and Bonpos were known for their constant recitation of mantras and this test was part of the witch-hunt to find them.

The fifth Dalai Lama, Ngawang Losang Gyatso, declared Bon to be a fifth school of Buddhism in Tibet - a stance, which has been reiterated by the present 14th Dalai Lama. However, Tibetans differentiate between Bonpos and Buddhists, referring to practitioners of Bon as ‘Bonpo’ while calling members of the other four schools of Buddhism ‘Nangpa’ (literally‘Insider’).

Buddhism

Buddhism was introduced in Tibet in the eighth century by the Indian saint, Padmasambhava (Tibetan: Pema Jugne, Guru Rinpoche) at the invitation of King Trisong Duetson. King Songsten Gampo had introduced Buddhism a few decades earlier; it did not gained much popularity then. Padmasambhava subdued the local demons (presumed by many to be Bon spirits, or a metaphor for the Bon priests themselves) and created Samye, the first Buddhist monastery. Trisong Deutson, Songsten Gampo and Ralpachen, all Buddhist are considered the three great kings of Tibet. Under their rule, Buddhism flourished and became the state religion of Tibet and Zhang Zhung and Olmo Lungring were annexed by Tibet. Buddhist scholars were brought in from neighboring countries to visit Tibet and teach Buddhist philosophy and many temples and monasteries were built for that purpose. Tibet became famous for its Buddhist teachers that the Mongol Khans and the Chinese Emperors both sent for Buddhist teachers from Tibet to advice the courts.

However the 42nd and final king of the Tibetan dynasties, Langdharma, brought an end to this religious honeymoon. Langdharma was a practitioner of Bon and was very bitter against Buddhism’s popularity. He forced monks and nuns to leave their monasteries and attempted to destroy Tibetan Buddhism through systematic persecution. Langdharma was assassinated during a ceremonial dance performance by an ex-monk, posing as a performer.

The Four Schools of Buddhism Tibetan Buddhism is split into four schools (five, if one counts Bon). While these schools follow the same basic philosophy, they have different teachers and often put the emphasis on different aspects of the Buddhist teachings.

Nyingma:This is the oldest of the four schools of Tibetan Buddhism? In fact, its name literally means ‘old’? Unlike the other three schools, Nyingma does not always have one set leader who is the most important lama in the school. Like Bon, the ‘dzogchen’ form of meditation is very important; likewise, they share many teachings and deities. Padmasambhava is very important in the Nyingma School and the school emphasises practice, versus study of the sutras.

Sakya-Sakya: Meaning ‘gray earth’, is the next school of Buddhism? Leadership is passed down through the family line versus reincarnation of leaders. Its monasteries are distinguished by very high walls. The Sakya School is historically important, as it was the school of choice among many of the Mongol Khans.

Kagyu: The Kagyu School was the first school to use reincarnation as a form of continuing teachings with the same masters. The first lama recognised as a reincarnation was the Karmapa, who is the head of the Karma Kagyu sect. The Kagyu sect includes many subsections, such as Karma Kagyu and Drikung Kagyu. The Kagyu School held power in Tibet for many years before the Gelug School took power with the fifth Dalai Lama. It is also the main school in Bhutan and Sikkim and predominant in southeastern Tibet. It is also the main school of Tibetan Buddhism practiced in the west.

Gelug: The Gelug School is the predominant school in Tibet as well as the most famous, world over, due to its leader, the Dalai Lama. It is, however, the youngest school of Tibetan Buddhism. The Gelug School was founded by Tsongkhapa, who created it as a way to reform Tibetan Buddhism. It is very strict on the ‘vinaya’, or rules of monastic life, and unlike the other schools does not allow its monks or lamas to marry under any circumstances, unless they revoke their vows, which are frowned upon. It also places a strong emphasis on debate and study.

The Kagyu School held power in Tibet for many years, however the Gelug School rapidly gained popularity quickly after its creation. This created some tension that was made worse by each school taking political sides in wars. The losing side would often be oppressed by the political faction of the winning side. These political flip-flops occurred so often, the monks had to find an interesting way to deal with it. The Kagyu School started wearing red hats, while the Gelugpas wore yellow hats. The monks started making yellow hats lined with red that, were reversible and they could easily turn them inside out whenever a new ruler came to power.

In the 17th century, the Gushri Khans invaded Tibet and installed the fifth Dalai Lama as both religious and secular leader of Central Tibet. The Gelug influence was already strong in Amdo, due to Tsongkhapa’s roots there, and so it was easy for the Gelug School to gain political control over the majority of Tibet. The ‘Great Fifth’, as he is called started the construction of the Potala Palace, a 13-story structure with over one thousand rooms, in Lhasa. He also brought greater stability to Tibet, demanding that the Mongols stop plundering Eastern Tibet, and organising the Tibetan government in Lhasa. The Gelugpa School remained in political power up until 1959.

The city of Lhasa, meaning, ‘land of the gods’, became the centre of religion and politics of Tibet. The holiest temple in Tibetan Buddhism, the Jokhang, is located right in the middle of the Lhasa market area. Major monasteries containing thousands of monks surround the city. In addition, Lhasa became home to the majority of ‘gutrag’, or nobility, who usually held positions of political influence.

The Tibetan government was a mix of a theocracy and an aristocracy. Positions were given to two people; one noble and the other, monk. The monk might be a Rinpoche (Incarnate lama) or simply a monk who had studied hard and gained a position of importance. The noble was almost exclusively someone born into the position, who may have slightly raised his position through hard work. At the centre of the government was the ‘kashag’, or congress, which likewise, consisted half of laymen and half of monks. Women never held positions in politics.

At the head of the government was the Dalai Lama, a monk in all but one occasion, who held supreme political and religious power over Tibet. Although not all Tibetans followed the Gelug School, due to his political influence, the Dalai Lama held sway over religion as well.

However, one should not be mistaken and starts believing that, the Dalai Lama was an all-powerful dictator. The Dalai Lamas spent most of their lives in religious study and retreat, leaving political decisions mostly up to the ‘kashag’. In addition, very few Dalai Lamas even made it to maturity?

Written by: Amalia Rubin

Tibet's Potala Palace reopens to visitors

LHASA - Tibet's architectural icon, the Potala Palace, reopened to tourists on Wednesday ten days after it was closed for security reasons after the riots on March 14, a palace official said on Wednesday.

The palace, built in the Seventh Century and on the world cultural heritage list, was closed the day after the riots in which 18 civilians and one police officer were killed, said Jampa Gesang, head of the Potala Palace administration office.

He said 24 tourists and 75 Tibetan Buddhism followers visited the palace on Wednesday.

The Potala Palace received more than one million tourists in 2007, a 56 percent increase year-on-year.

Powered by: chinadaily.com.cn

Dalai Lama urges Tibetans not to use violent methods

New Delhi (dpa - Tibetan spiritual leader the Dalai Lama on Tuesday urged Tibetans not to adopt violent methods of protest and said he would resign if the violent demonstrations continued, news reports said Tuesday.

'I have always made it clear that the expression of deep emotion should be in control. If it is out of control, we have no option. If the violent demonstration will continue, I would resign,' PTI news agency quoted the Tibetan leader as saying in the Indian capital where he is holding a week-long meditation workshop.

The Dalai Lama urged Tibetans to refrain from harming Chinese people. 'I have always respected the Chinese people ... Chinese communism. Even most of the Tibetan protestors are ideologically communists. I think inside or outside China, if the demonstrators utilize violent methods, I am totally against it,' he was quoted as saying.

Asked what he planned to do about the ongoing crisis, the Dalai Lama said: 'Just wait.'

The Dalai Lama lives in exile in the northern Indian town of Dharamsala but spends a great deal of time travelling across the world giving lectures on Buddhism and holding meditation workshops.

From monstersandcritics.com

Oh Tibet, Who Will Buy Your Spirituality Now ?

Recent events in Tibet and the ethnic Tibetan parts of Western China this past couple of weeks have lead to much press about the China-Dalai Lama conflict and the apparent struggle for control of the region. It’s a complicated issue, fraught with deceit, mystique, sadness and an apparent inability to see towards a solution. Perhaps, however, when a solution is already to hand, it is no longer necessary to search for it.

The question of Tibet goes way back, to the middle ages, and the Mongolians. A rejuvenated Altun Khan, a direct relative of Genghis and Kublai Khan, reuniting the Mongolian empire following the death of Genghis and a factional Mongol war amongst its territories, was reclaiming parts of its Empire lost.

Tibet, always at risk from invasion from Mongols at the time, had bought off an invasion and retained autonomy by agreeing to provide blessings and salutations to Mongolian kings (khans) over the preceding centuries. Accepting Buddhism as being the closest thing to Mongolia’s own shamanistic beliefs, the Mongolian Khans, who ruled much of China at this point, where all too happy to be officially ‘anointed’ by the spiritual leader of the religion, adding a divine acknowledgement of their right to rule.

Altun however, and the Tibetan kings of the time, needed something more. Power brokerage and infighting amongst different Tibetan kings was threatening the role of Buddhism as the absolute authority over the country. Rather than have Kingly direct descendants – and their families – claim sovereignty, the Tibetan de facto King Sonam Gyatso and Altun Khan agreed, on the banks of what is now Lake Qinghai in Western China, to acknowledge the existence of “Dalai Lamas” – a supreme being and leader of the Buddhist faith, as the rightful and sole keeper of the claim to Tibet. In doing so, two Dalai Lamas were posthumously recognized, with Sonam Gyatso proclaimed by Altun Khan to be the third, in 1578. A child would then be sought, following the death of the new Dalai Lama, as a reincarnation, and as such the line would continue. Needless to say, it was immensely auspicious to the ruling Khans, seeking the blessings of heaven and divinity, and provided security for the Tibetans themselves, living under the protection of Mongolian armies from the eyes of Chinese warlords, that the next Dalai Lama would be found to be the Great Altun Khans nephew. And so the tradition began.

Over the next centuries, Mongolian power within the region declined, and the Chinese became the power brokers. But with Buddhism the dominant religion, even Emperors needed blessings from the Dalai Lama to reinforce their claims to the thrones. It was a cozy arrangement; Tibetan autonomy in return for the provision of Spiritual blessings. As long as these were thought necessary, Tibet remained free.

It was not to last. Tibet itself was divided by different Buddhist factions over the right to wield such power brokerage, and wars and skirmishes amongst Tibetan tribal factions within the region were common. Tibet, seeking to expand its borders and gain greater access to taxable lands and crops to boost its coffers, regularly invaded other nations border areas, while internal political strife between the different sects continued, most notably between the Yellow Hat and Red Hats sects of Buddhism, a civil war that lead to the Red Hat sect being dominant in Bhutan, a Buddhist country where the Tibetan Dalai Lama, a member of the Yellow Hat sect, is not welcome.

The Tibetan form of Buddhism too, developed a perversity. Deliberately layered in mysticism and magic, its many tales remain impenetrable – how else can you sell superstitious spirituality? Monks, seeing a life of opulence and power, began taxing the people not just financially but also spiritually – the religion’s rituals becoming a way to keep the people under control of the religious leaders.

Week-long circumnavigation of mountains, crawling for years to Lhasa on pilgrimage, prostrating oneself to monks, all in the hope of reincarnation towards nirvana – these may be exotic, but they where designed to subjugate a people into submission. And so the monks grew wealthy under the people’s patronage and desire for a better life, in the next one, as the very demons and Gods created by them continued to fascinate and keep in check the believers.

And so it stayed, until the dawn of a new era. Darwin dispensed with God, and science kicked open the 20th century. As superstitious beliefs worldwide began being swept away with a new pragmatism, Tibetan days were numbered. With no other industry to support itself other than the exporting of religion, it would only be a matter of time before someone like Chairman Mao declared China an atheist state, and Tibet’s main export value disappeared. Tibet now was on thin ice. A very young Dalai Lama, a country ruled by old monks with no real idea how to govern or provide for a country shorn of its only influence and patronage, meant the shortcomings of the Tibetan ruling structure began to unravel. Once the people began to starve, the ability for a government of Tibetan monks to be the practical rulers of Tibet came to an end. Tibet turned to China, and it has remained that way for nearly 60 years.

The rule of Tibet by China of course has not been without its critics. However, when one asks around the region (I travel there extensively, researching a planned book on Tibetan explorers from the 16th century), in the Northern Himalayan villages of India, of the Nepalese, and of the Bhutanese, of what they think of the prospect of Tibetan independence, it’s nearly always negative. The current Dalai Lama is seen as increasingly irrelevant, if kindly, while memories of past Tibetan aggressions run deep. The overwhelming majority of the people in Tibet’s border countries see Chinese rule as being the best for the region. “The Chinese have bought stability to Tibet” was one typical answer from a Nepali taxi driver I interviewed in Delhi “Before the Tibetans were always warlike, causing troubles. China has calmed the region down.” It’s a surprising attitude from Tibet’s neighbors, and one not often cited in Western media used to asking Richard Gere for quotes.

The other aspect not covered at all in Western reporting of the Tibet situation when violence and protests over Chinese rule flares up is what would happen if Tibet was independent? There has been little thought given to the consequences of a Chinese pull out. Many China observers are happy to be trendily sympathetic to a Tibetan struggle for independence, but what would the repercussions be?

The Dalai Lama, wise as he may be, is getting old and becoming frail. What would happen if he died as head of the country during the period while his reincarnation has to be found, educated and groomed as a successor? It’s a 20 year period. Who would rule Tibet in the interim? What infighting and political mischief would take place? It’s not hard, under those circumstances, to imagine a civil war in Tibet. And it has happened before.

While the world wants China to develop more democracy, much of it curiously seems blind to the Tibetan system of government and what it means. If we truly want to see Tibetan rule by Tibetans, then the government in exile – who have been holding talks with Beijing – will need to do better than promote reincarnation as a system of government hierarchy. I would love to believe in reincarnation. But I would love to believe in the Unicorns in Harry Potter too, and reincarnation isn’t selling well in these less enlightened days. Just because a political succession system 400 years old has failed the country it was supposed to protect does not give it a right to exist as a governmental model in the modern world, Dalai Lama or no Dalai Lama.

My question for the Dalai Lama would be this issue: How democratic do you want Tibet to be? And world leaders, and the media, if they insist on meeting him, would be well advised to ask just how his current system of beliefs actually fits in with a pragmatic and practical way to govern. Because like it or not, China appears to have solved the problem already to the satisfaction of it’s neighboring countries. If not for the Tibetan activists, and until there is a better system in place, the current Chinese rule of Tibet remains the only viable option for peace and stability. If you thought the recent riots were bad, imagine what it would be like without a stabilizing force to keep the region in check. While it remains a romantic notion for much of the West to see a return to the Dalai Lama, the practical repercussions would be very grave indeed.

Kannon- is the Buddhist Ideal of Beauty

Terrible Dakini Naro appearance is not a bad sign at all. Dakini fight against laziness, stupidity and ignorance of this world. Of course a European can feel dismay of such a horrifying image of Dakini. Of course her ferocious look and decoration of skulls point on warlike spirit and character, but I repeat once more, as they do not make any harm to people. On the contrary, they are ready to help Buddhism adherents and let them into deep secrets of dharma. Well, once Dakini passed spirit of knowledge to one ascetic as he attained perfection. And this ascetic established her cult.

Dakini are faithful to Buddhism. Image of a severe, menacing, wise and beautiful fighter for the faith is not usual for the European mentality, but it is rather perfect and harmonious for the Buddhist one.

We must remind you that inner world as well as appearance or image of a Buddhist woman is really unusual to a European way of thinking. These characteristic features arise from Indian canons of Beauty those are far away from the modern model business. Female canon of Buddhist Beauty has a great and deep history and there are 18 categories for attractiveness. They are included, among those: chunky bottom of the body, belly with three folds of fat…So, lucky holders of these characteristics may forget about overweight as well as diets and be proud as they fit the Buddhist Ideal of Beauty.

Traditionally in our frame of mind Tibetan Buddhism is associated with Dalai Lama image. For our story it is important fact that Dalai Lama is considered by Buddhists as reincarnation of Bodhisattva –Avalokiteshvara that represents compassion. Bodhisattva personifies total compassion, and because of this compassion upon all living creatures Bodhisattva rejected an opportunity to achieve Nirvana. Bodhisattva again and again comes back to the World of Suffering in order to that all people find finally salvation. There are lots of images and names for Bodhisattva in different countries. I do not know whether you will be surprised, but in Japan Avalokiteshvara is esteemed in female image under the name of Kannon.

Kannon – is a merciful Mediatress, every human being can ask for help. She is one of the popular Japan Gods in Buddhist mythology. She appears with thousands of hands and of many faces. She needs thousands of hands to save sinners. Her many faces have a motivating meaning too: three compassionate faces, turned towards well-wishing creatures; three angry faces- towards malevolent creatures; three sharp-toothed faces, appealing to take to way of Buddhism and a smiling face. Kannon laugh means a conscious understanding of worldly vanity. Thus, we may say that Kannon personifies an infinite mercy and demonstrates deep knowledge of human nature. She comes to an old man in the old man image, to a woman – in the woman image, to a monk- in the monk image. And none of the believers are embarrassed of her greatness and power.

Finishing our short acquaintance with the female images in Buddhist mythology, we would like to draw your attention to that, in spite of the difference between Buddhism and Europe regarding Beauty, Good etc (as all these religions have different cultural and traditional basis), if we observe closely into threatening, frightening, at times sharp-toothed faces, we will see that wisdom, irreconcilability to evil and willingness to compassion.

Mountain Magic

In the beginning, there were two eggs — one hatched light, the other darkness. From light soared protective spirits to guard the universe; from darkness, the denizens of demonic realms were spawned. So begin the creation myths of Bon, Tibet's oldest spiritual tradition. Its legends are steeped in celestial combat between good and evil — a far remove from the tranquil monasteries and benign lamas conjured up by New Age self-help books and kitsch Hollywood movies.

An exhibition on display until mid-April at New York City's Rubin Museum of Art aims to increase awareness of the Bonpo, the practitioners of this much diminished tradition. Bon: The Magic Word offers two floors of Bonpo artifacts — chief of which are the vivid canvases depicting gods and monsters, still glistening from gold dust and animal glue applied hundreds of years ago. On one, a black-skinned goddess, bristling with weapons and wreathed in flame, sits poised atop a saddle of flayed human skin.

Buddhism came to the Tibetan plateau in the 8th century, acquiring territory rich with warrior myths, such as those of Tsemang Ridgzin and his guardian dragons, and Tonpa Shenrab, the mysterious king whose quest for enlightenment would lead to the founding of Bon. Over time, Bon became subsumed into Buddhism and its scattered devotees now number less than 100,000. But the Bonpo's legacy, if not their cosmology, lingers on in the prayer flags and stupas that are the best-known symbols of Tibetan spiritualism today. For more information, see www.rmanyc.org.

Powered By ISHAAN THAROOR

Tibetan Lama to give free speech in Baker tonight

Students interested in Buddhism can satisfy their curiosity tonight in Baker Center Ballroom where Khenpo Ugyen Tenzin, a Tibetan Buddhist Lama, will give a speech titled, “Anger & Compassion.”

Tenzin was previously the leader of a monastery in Tibet before being called to bring the message of Buddhism to the United States, said Tom Erlewine, the director of local Buddhist group Athens Karma Thegsum Choling, which began in 2004.

The lama is stopping in Athens as a part of his nationwide tour of speeches, Erlewine said.

Tenzin, who speaks little English and will be using a translator, will be illustrating one of the key elements of Buddhism, said Erlewine.

“In Buddhism we acknowledge that what everyone essentially wants is to be happy, and so when someone does something that might make us angry, we try to stop and think about that and then act compassionately,” he said.

Erlewine said Athens KTC wanted to bring Tenzin to Athens because it is the group’s job to expose people to Buddhist teaching.

The speech will begin at 7 p.m. and is free for the public.

Kent Clements - For The Post

White Tara and Green Tara

Due to our European mentality we have a stable view regarding religious, mythological or fairy- tale female images. We know for sure that a Kind Fairy coming to the aid of the unhappy and giving a piece of advice to the inexperienced must be beautiful, golden-haired and blue-eyed, but a Bad Witch, even pretending to be a beautiful stranger, sooner or later will show her real repulsive appearance with off-kilter nose and buck-teeth under the cover. Though we admit that unattractive women possess some wisdom, for example Tsarevitch Ivan (of Russian fairy tales) went to take some advice of Baba-Yaga (a witch in Russian folk tales).
So we decided to investigate this connection between the beauty canon and good intentions. In order to find answers to our questions we looked around. Buddhism drew our attention.


White Tara – only one mention of her name can safe the life of a human being from many misfortunes and troubles.

Are you interested in Buddhism? If yes, do you know Green or White Tara or ferocious Dakini? No? It is unfair. They are loved and estimated by Buddhists of Tibet, Mongolia, Nepal as well as Buryat- Lamaists.
Tara (“saviour”) personifies total and absolute compassion. Her cult is very popular. Tara is known under 21 of names. Visually Tara is distinguished by position of her hands as well as clothes. The most famous images are White Tara and Green Tara. They are gracious hypostasis of Goddess. Tibetan people believed that just one mention of their names can save from any troubles. By the way, do you know that Catherine the Great had been announced incarnation of White Tara by Buryat- Lamaists, and who knows, may be due to this fact Catherine obtained this rank of Great ruler.
Scientists cannot say exactly when and why Tara image was appeared, but under one of the sources we find a nice legend. It says that many, many kalpas ago (one kalpa lasts millions of years) a princess lived and she reached the lucid moment. She was told by monks that she had to born a man next life. But princess rejected this offer, arguing that there were many people who wanted to reach Nirvana in a male image and only a few – who wished to turn femininity into a way of achieving this very Enlightenment. Said and done. After she continued her perfection, finally she appeared before Buddha and swore to deliver all beings from samsara tortures. Samsara – is a closed chain of countless and constant reincarnations. Some of possible reincarnations might seem really alluring to an unenlightened man. For instance, reincarnation in God body seems very attractive, but even it does not stop this chain of sufferings.

White Tara grants us longevity. Are you amazed at seven eyes of Tara? These eyes are eyes of wisdom, projecting stages of cognition and knowledge. She has two usual eyes, one in the middle of the forehead, two in her hands and two in her feet. You may call on her for health, strength, and longevity. Her white colour symbolizes purity as well as the absolute Truth. Green Tara symbolizes Divine energy. She appears as young girl with green skin. Whereas Green Tara is a young girl and has a playful character, White Tara is a mature, wise and full- breasted woman. White Tara seems to help more with longer-term issues, while Green Tara – fast and quick reaction and help. One Green Tara’s leg is still in lotus pose, another one – is getting down off the throne that is signifies Tara’s intention to help people in physical sphere as well as spiritual one. You may ask Tara for all you want and be sure if you believe in it – you get it sooner or later.

A Buddhism Primer

BUXTON (March 6, 2008): Dr. Sunil Goonasekera, 60, is a visiting professor in his second year at Bowdoin College, where he teaches four Asian religions, including Buddhism. His specialty is anthropology of religion. He graduated from University of California at San Diego. He has taught there and at a major university in his native country, Sir Lanka. He and his wife live near San Diego, Calif., and each has a law degree.

Here is Goonasekera’s explanation of Buddhism:

“Buddhism exists in the form of two large sects – the Theravada and the Mahayana. Cambodian Buddhism belongs to the Theravada sect. Theravada temples exist in forests and villages. Forest monks live in solitude or in groups and dedicate their lives to meditation. Village monks, in addition to meditation, also provide community support by holding sermons to explain Buddhist concepts and by making available educational and medical facilities. The Theravada sect exists in Cambodia, Myanmar (Burma), Sri Lanka (Ceylon), Thailand, Laos and Vietnam.

"The Mahayana sect exists in Tibet, China, Japan, Korea and Taiwan. When Tibet was an independent country, its leader was Dalai Lama, the head of the Tibetan branch of the Mahayana sect.

"Buddhism is a religion founded around 6th- or 5th-century B.C. by the Buddha – also known as the Enlightened One, in northern India. The Buddha discovered the Four Noble Truths, the foundation of Buddhism. They are:

"There is suffering in life; there are causes of suffering; there is a way to end this suffering; and there is a condition of existence without suffering known as Nibbana (Nirvana).

"The Buddha advocated a middle path, between extreme indulgence in pleasures of life and self-mortification, for living in the world. The Buddha also advocated a path to end suffering and to realize Nibbana. This is known as the Noble Eightfold Path. The eightfold path consists of eight practices: right perception, right conceptualization, right speech, right action, right livelihood, right religious effort, right mindfulness and right contemplation.

"The hallmark of being a Buddhist lay person involves taking refuge in the Triple Gem - The Buddha, Dhamma (his doctrines) and Sangha (the Buddhist monastic order), and observing five basic precepts. They are: I will not kill; I will not steal; I will not speak untruth; I will not sexually misbehave; and I will not consume intoxicating substances.

"These are promises that Buddhists daily make to themselves. Buddhist lay persons are advised not to let three conditions influence their thoughts – lust, hatred and delusions. They are required to engage in giving or charity, be disciplined and practice meditation.

"Buddhism is an agnostic religion that does not discuss the existence of a creator God. It neither affirms nor denies the existence of one creator. However, it does include beliefs in many gods. Gods are not considered as supreme beings. They are merely another bodiless state of heavenly existence.
It is not necessary to worship them in order to be a Buddhist. These gods also must practice Buddhism in order to realize ultimate Truth and achieve the ultimate state of being, the Nibbana, which is the cessation of existence.”

By Robert Lowell Reporter-American Journal