The more I research the history of the Tibetan government in exile, the more I feel a need to slap myself silly for thinking that they are merely a bunch of inexperienced politicians paralyzed by the complexities of foreign policies and international relations which I thought explains their half-century of lethargy. But as it turns out, Tibetan politics may have taken Machiavellian statecraft to new heights. We on the outside wonder in puzzlement how come the Tibetan exiled government never really did get close to reaching accord with the Chinese after so many decades. The simple answer that is emerging, is that the politicians have been more interested in internal power struggles than regaining Tibet’s independence.
One of my biggest misgivings about this controversy is how Dorje Shugden has been so slanderously called a demon and an evil spirit when the opposite is true. And yet when you think about it, the Dalai Lama has never publicly said so on international media. In fact His Holiness even denied that there is a ban at all. So, the question is who or what has been behind such a noxious campaign that has been effected not only within the exiled community but also on a world scale.
Posted below this paragraph is part of an older (1998), albeit still relevant article by James Burns that goes a long way towards exposing a carefully planned movement designed to demonize Dorje Shugden in order to rally support for the Dalai Lama’s political ambition. The plan was not without opposition but it appears the government within the government have been extremely effective in silencing dissent. The following letters are a bit lengthy but worth every reading every line:
The Tibetan Exiled Community is a tightly structured social community with a Cabinet, an elected Assembly and a variety of other social and regional organisations. On the 10th February 1998 the United Cholsum Organization (an organisation set up in the early 1960's purporting to represent the three main regions of Independent Tibet: U-Tsang, Do-toed and Do-med provinces), attempted to convene a general Tibetan Conventioin Dharamsala on the 21st and 22nd of March 1998. This convention was
meant to take place in the Convention Hall of the Tibetan Institute of the Performing Arts in Dharamsala. The Official Agenda stated three main aims of the Convention. The first was to insure the safety of the Dalai Lama who they said was the target of the 'enemy'. This 'enemy' had been previously identified in their announcement as the Dorje Shugden Society and individuals identified in the 'Ten Enemies of Tibet List' (See Dorje Shugden International Coalition Appeal).
The second aim of the Convention was stated as how to institute the great religio-political visions of His Holiness. As a second part to this the aim acknowledged the changing International Situation with
respect to His Holiness's interests and how best to respond to it. What this meant was how to further implement the Ban on Dorje Shugden devotion, as a step towards the integration of the various Tibetan
Religious Traditions, without losing the support of the International Community.
The last aim of the Convention was stated as how to marginalize the Dorje Shugden Society and the International Campaign. The United Cholsum Organization accused the Dorje Shugden Society of being paid by the Chinese and Taiwanese to carry out their activities. Part of this aim was stated as how to identify and expose those 'bad elements', who worship Dorje Shugden, to the General Tibetan Public. What this really means is a proposed campaign of public dis-information against the Dorje Shugden practitioners so that they can be better persecuted. In other words they are proposing a 'witch-hunt'.
These proposals have caused divisions between Dharamsala and the outlying settlements and also divisions between Traditionalists and the United Cholsum Organization. This first proposed meeting on the 21st March 1998 had to be cancelled because of concerted pressure against it from the settlements outside
Dharamsala. However, in an announcement of July 22nd ,the Convention has been reconvened with the same Agenda for three days starting on the 25th August 1998.
There is still considerable opposition to this meeting. A letter of disapproval was sent from the Kham Regional Society of Mysore (Old and New Camps) accusing the United Cholsum Organization of creating discord and suffering within the Tibetan Exiled Community. They also stated that they were disappointed that despite several previous letters of objection the meeting still seemed to be going ahead. They stated that in the event that it did they would commence legal action against the United Cholsum Organization. (NOTE: The Tibetan Exiled Community as refugees within India are not permitted to undertake political activities).
Pema Gelek, the Nyingma Head of Camp 4 (Old), has offered his support and assistance to the Dorje Shugden monks of Pomra Khangtsen (Sera-Mey). He has said that he will help in any way he can.
A letter of disapproval regarding the United Cholsum Organization Convention has been sent by the 4th Camp Peoples Community to the Head of the Committee of the 13 Settlements mobilising them against what is proposed.
This letter states the opinion that it is the United Cholsum Organization which is actually working for the Chinese and causing the dis-harmony. It accuses United Cholsum Organization officers and associates of working for their own personal gain and being concerned more about money and power than about Dharma or the Tibetan People.
The letter raises similar issues to those mentioned in the Mongoose Canine letter and details the actions of the United Cholsum Organization in the past. In particular it mentions the United Cholsum Organization
accusing Dudjom Rinpoche of being a Chinese spy in the early 1960's and having him arrested; of trying to defame the 16th Karmapa; of constantly belittling and criticising Sakya Goma Rinpoche, Kyabje Trijang Rinpoche and Kyabje Ling Rinpoche.
The letter further connects the organisation with the death of the Mustang Guerillas, and the assassination of Kundang Tsultrim from the 13 Settlements. It mentions that the representative of United Cholsum
Organization, Gongo Lhadeng, went to prison in Bhutan for his attempt to destabilse the country. This activity has had repercussion on the Tibetan refugees and involved members of the Dalai Lama's own family.
The letter finishes by accusing the United Cholsum Organization of attempting to gain total control over all the Tibetan exiled community by changes in political election and representation. It draws notice to the connection between cabinet minister Sonam Tobgyal (who signed the ban on Dorje Shugden practice) and the United Cholsum Organization.
[Translations of the letters discussed in this report will be posted separately to satisfy the sceptical. If anyone wishes a Tibetan original please send a SAE to the London Address of the Dorje Shugden International Coalition]
And here is an appeal letter from the Dorje Shugden Devotees’ Charitable And Religious Society (the kind of people Robert Thurman referred to as “Talibans of Buddhism”) that could have avoided the controversy had Dorje Shugden’s enlightened nature been a genuine concern, but it never was. Read and note the tone of letter:
Dorje Shugden Devotees'
Charitable and Religious Society
Tibetan Colony, Delhi 54
'The Central Executive Office
United Cholsum Organization
'Sir,
According to your recent announcement dated July 22 for a general convention of Tibetans, it is clear that you have no inclination to give credence to our sincere clarifications of the fact that this society does not have any contact with Communist China or Taiwan, that this society does not have any political objective,that this society has never taken recourse to violence in any way. Moreover, we whole-heartedly accept His Holiness the Dalai Lama as one of our root gurus, and therefore we cannot even contemplated causing any harm to his person.
'The above suspicions have come about only for the reason that, not willingly to adopt duplicity in our relationship with His Holiness, we are insisting with all due respect to him that we want to have free choice to pursue our religious belief. Therefore, it is reported in a Tibetan language newspaper datelined May 9 that during a recent interview to reporters in America on May 5, he is quoted as saying that he does not encourage worship of Shugden nor does he ban the worship of Shugden. Thoughtful Tibetans are aware of this news item. Giving full credence to this statement as a worldwide clarification on the issue, we
were very much encouraged.
On the heels of this statement, however, came your allegation:
In the name of your organization, you allege that this society is supported with money and means by the Chinese government. Not content with that colorful allegation, you have also employed the word dra-woi-
ngo-tsab (representative of the enemy) to describe us. The educated Tibetan public is also aware of this.
As you have publicly made this regrettable and baseless charge in your announcement, sir, it has now become imperative to have a face to face scrutiny of your charges and evidence in full view of the Tibetan
public, as in our adage that 'the fish becomes clear when the water settles, the traveling is easy when dawn breaks'.
With regard to our credentials as Tibetans, we share in all the hopes, aspirations and ordeals of the 6 million Tibetans. The fact that we uphold this fully will become clear to you if you ask the leaders of the Tibetan enclave in Delhi. Concerning your special mention of individuals in the announcement, the subject being personal, we are sure the world public will have ample clarification from the concerned individuals.
As our society has been presented in this way, this is a good opportunity for you to present your evidence to the Tibetan public to substantiate why you feel this way. When there is a patient face to face scrutiny on this issue, listen to each other, let each other give their reasons for these doubts, present their evidence, the truth will naturally come out in the open. Through this public scrutiny, lingering doubts in the minds of His Holiness and suspicions and doubts among the Tibetan public will subside and die out.
Owing to your announcement, such a close examination has now become inevitable, since all Tibetans want 'a sky free of smog and a ground free of dust'. Owing to these compulsions, we would like to inform you that about a Hundred delegates from among our membership would like to participate in the general convention, to avail of this opportunity to clear before the Tibetan public the rampant public misconception about this society.
We would like to request you that these participants be duly registered upon their arrival, and helped with accommodations, on a par with other delegates. Our real enemy, which the entire world knows, is behind the Himalayas. They have killed millions of our brethren and destroyed our very identity as a people. If we are not able to trust each other as Tibetans, we may be pointlessly giving free labour to our enemy. Such a face to face meeting and clarification, on the other hand, will heal division, remove misunderstanding, and bring back unity and strength to our community.
The absence of such an understanding and conflict resolution, and the calling of students from all Tibetan schools to be part of a religio-political exercise not only reveals insensitivity to their worth as the future of Tibet but, moreover, may expose a trend in our community which future Tibetans may not judge favorably. Neutral observers and future Tibetans, when they review the Tibetan society of this generation, may definitely conclude that the present generation of Tibetans have lived in a society where every avenue of isolation and destruction is tried, without any compassion or mercy, upon those Tibetans who hold a different view and who does not give up themselves to the official viewpoint.
In view of these facts, therefore, we urge that, in order to make it possible for all Tibetan to put their shoulder to the wheel in unity, towards the common Tibetan cause under the guidance of His Holiness the
Dalai Lama, it is imperative that this allegation against this society needs to be proved or disproved once for all, in full view of the Tibetan public.
We request this opportunity with respect and all sincerity.
Respectfully yours,
'Mr Jampal Yeshe
President'. (Seal and Signature)
(copy to all major Tibetan administration departments,
Tibetan enclaves outside Tibet,
Tibetan support groups,
Tibet Houses abroad etc.)
