Dorje Shugden in Sacred Paintings from Old Tibet

One of the beautiful and precious thangkas of Dorje Shugden that can be found on Himalayan Art Resources. Source: https://www.himalayanart.org/items/
68898. Click to enlarge.

The opinion piece below was sent to dorjeshugden.com for publication. We accept submissions from the public, please send in your articles to [email protected].

 


 

By: Shashi Kei

Thangkas are Tibetan scroll paintings that usually depict Buddhist deities or images of worship. In old Tibet, they were especially popular amongst lamas, monks and Buddhist practitioners who had a more nomadic lifestyle. It was common for monks to travel to give or receive teachings, and therefore it was important that their instruments of practice and worship were light, portable and could be easily packed up and taken with them.

Thangkas are treated as sacred art and as important teaching instruments and meditational tools. Historically, the tradition catered towards the needs of illiterate practitioners who would otherwise lack access to the scriptures, and therefore the lamas needed some way of illustrating the teachings in visual form. As a result, Buddhist practitioners over the ages have turned to thangkas as inspiration for their practice and relied on the symbolisms of the paintings of deities and diagrams as visual pathways to aid their journey to enlightenment. 

The process of creating thangkas is itself a highly honored vocation. It was customary for thangka painters in the past to undergo studies of religious texts to comprehend the significance of the imagery they were painting. Hence for some, thangka painting has traditionally been considered a practice in its own right.

Source: https://www.himalayanart.org/items/1120. Click to enlarge.

The word “thangka” itself is derived from the Tibetan word ‘thang yig’ which means ‘written record’ and it was common for lamas and monks to commission thangkas to be painted depicting the main deities they worship or those which are more significant to them. Students would also commission biographical thangkas in honor of their teachers, as a sort of visual record of their teacher’s lives, main practices or even the enlightened being that they have come to view their teachers as. In that way, thangkas have become important records of a lama’s life and practice; for thangkas in monasteries, they are an indication of the deities whose practice the monasteries have embraced.

The origins and historical significance of thangkas may be inconsequential to the casual observer but the simple fact of the matter is, painting a thangka requires a considerable amount of effort and time. Therefore, given how much gravitas is directed towards the tradition of thangka painting, a patron is not going to commission a thangka of an insignificant or minor deity.

Similarly, because thangkas are intended to be an object of worship, patrons will not commission a thangka of a harmful deity, or include a harmful deity on the same thangka as an enlightened being that they are going to make offerings to.

In this way, the existence of these very old Dorje Shugden thangkas below is a direct counter to the disinformation that has been spread by the Central Tibetan Administration (CTA; Tibetan leadership in Dharamsala) in relations to the Dorje Shugden controversy.

In imposing a ban on the 400-year old practice of Dorje Shugden, the 14th Dalai Lama and his exile government have claimed that:

  1. Dorje Shugden is only a minor practice that is nothing more than spirit worship engaged in by a small and extreme splinter Gelugpa subsect;
  2. That the practice has been opposed since the 17th century due to its sectarian nature, and it is extremely intolerant of other Tibetan Buddhist traditions, meaning to say that Dorje Shugden is not embraced by any other Tibetan Buddhist sect and that its practitioners seek the destruction of all Tibetan schools of Buddhism;
  3. That it was right for the Dalai Lama and the CTA to have prohibited the practice because Nechung, the State Protector of Tibet and Palden Lhamo, one of the Dalai Lama’s main Dharma Protectors are opposed to the practice of Dorje Shugden.

Source: https://www.himalayanart.org/items/4113. Click to enlarge.

However, it appears that there is quite a range of established and authentic evidence that Dorje Shugden was widely practiced by lamas of various traditions and that it is neither a sectarian nor a minor practice, and it never has been. ‘Established’ because these proofs are in the form of antique thangkas that were commissioned centuries before the Dorje Shugden controversy, after which it became de rigueur for the CTA to alter Tibetan Buddhist history to support their negative narrative on Dorje Shugden. The thangkas exist totally unadulterated by politics and the CTA’s interference. ‘Authentic’ because these thangkas have been independently certified by museum curators and industry experts who are nonpartisan to the Shugden conflict nor have the slightest interest in taking sides in the argument of whether it was justified for the CTA to have banned Dorje Shugden. The approach taken by these curators and experts was a purely academic one, and even when there was no impact on their financial situation whether they authenticated or discredited these thangkas, they still chose to certify them anyhow.

Many of the images of these old thangkas are documented in www.himalayanart.org, a website owned by Himalayan Art Resources Inc. in New York. The website declares that its mission is “…to create a comprehensive education and research database and virtual museum of Himalayan art” and it exhibits art from museums, universities and private collections with corresponding details of the art, its provenance and any other related information such as the deities featured. In other words, the site provides information on the art and thangkas based on established and historical sources.

Source: https://www.himalayanart.org
/items/19057. Click to enlarge.

For instance, the thangka of ‘Five Foremost Deities – Mo Lha’ (right) features Guru Rinpoche at the center of the top row, with the 32nd Sakya Trizin Wangdu Nyingpo to his right. Also featured are various Nyingma deities and protectors, along with Dorje Shugden at the bottom right. Guru Rinpoche is a popular practice within the Nyingma, Sakya and Kagyu traditions whereas Wangdu Nyingpo (1763-1806) was the 32nd head of the Sakya lineage. In Tibetan Buddhism, Guru Rinpoche is regarded as an emanation of the Buddha Amitabha and considered to be the originator of the Nyingma lineage, whereas Wangdu Nyingpo was a highly-regarded patriarch of the Sakya lineage. The Sakya patriarchs are commonly believed to be emanations of Manjushri. As for the Five Foremost Deities, they are worshipped as deities who bestow health, wealth and good fortune, and the Great Fifth Dalai Lama is known to have written a ritual text for propitiating the Five Foremost Deities, as did the 31st Sakya Trizin, Kunga Lodro.

The existence of this thangka competently refutes two false charges against Dorje Shugden:

  1. The charge that Dorje Shugden is a malevolent spirit. It would be completely irrational for anyone to include the image of a supposedly demonic and harmful force into a thangka clearly intended to be used in the invocation and worship of deities that bestow good fortune and wellbeing. The inclusion of Dorje Shugden into a cluster of figures who are regarded as enlightened minds (Guru Rinpoche and Wangdu Nyingpo) and deities who bestow good fortune says that even at the base level, Dorje Shugden was very much regarded as a beneficent deity;
  2. The charge that Dorje Shugden is an aggressively exclusionary and factional practice. The existence of this thangka with Dorje Shugden portrayed together with key figures of the Sakya and Nyingma lineages is proof that before the CTA politicized the practice in 1996, Sakya and Nyingma practitioners did not find it incongruous to also propitiate Dorje Shugden. Dorje Shugden was not perceived negatively or as a menace by the other lineages of Tibetan Buddhism. This is not surprising, given that it is well-documented in the Nyingma Rinchen Nadun tantra that Dorje Shugden is by nature “the Great Compassionate One”. In other words, the Nyingmas regarded Dorje Shugden as Avalokiteshvara himself, just as the Sakyas did. Clearly then, the CTA’s allegations of Dorje Shugden seeking the destruction of other Buddhist lineages is a modern and politically-motivated fabrication, and a baseless charge designed to create enmity between Shugden believers and practitioners of other lineages of Tibetan Buddhism.

Another fine example is the following thangka that completely refutes the CTA’s claim that Palden Lhamo and Nechung object to the practice of Dorje Shugden. Very much contrary to claims that theirs is a modern and democratic administration, the CTA resorted to superstitions and scare-tactics when it abused its Kashag (Cabinet) to declare in May 1996 that “…One of the findings of his investigations is that depending on the spirit, Dolgyal, otherwise known as Dorje Shugden or Gyalchen Shugden, conflicts with Tibet’s two protector-deities (Nechung and Palden Lhamo) as well as the protector-deity of the Gelugpa tradition, Pledge-holding Dharmaraja (Damchen Choegyal)” [http://tibet.net/important-issues/dolgyal-shugden/].

An antique thangka of Palden Lhamo with Dorje Shugden at bottom right, Nechung at bottom centre and Dorje Setrap at bottom left. Source: https://www.himalayanart.org/
items/55015. Click to enlarge.

This false accusation has been repeated on a number of occasions with the inference that should the Tibetan people continue to allow the practice of Dorje Shugden to take place, it would greatly upset the gods. The resulting negative karma of displeasing the gods would, in turn, be the cause for great misfortune to befall the Tibetan people.

And yet, in spite of the CTA’s assertion that Palden Lhamo would be upset at the continuance of Shugden practice, there exists antique thangkas that depict Palden Lhamo (also known as Shri Devi), Nechung and Dorje Shugden in perfect harmony. This thangka (left) was located in Sichuan and is now housed in the Sichuan Provincial Museum. Sichuan is located at the easternmost part of the Tibetan Plateau and in the Sino-Tibetan conflict, it is regarded as a Dalai Lama stronghold.

Why did the patron and artist include Dorje Shugden in the thangka, and not depict one of the hundreds of other Dharma Protectors in the Tibetan Buddhist pantheon? The existence of this thangka is a clear indication that even in a region well-known for devout followers of the Dalai Lama, there were people who had faith in both Palden Lhamo and Dorje Shugden. Were they all mistaken for believing this? If so, what became of the thousands of historical practitioners who relied on both Palden Lhamo and Dorje Shugden? Did all of them accumulate masses of negative karma for relying on mistaken deities? To believe the CTA’s allegations about Dorje Shugden and Palden Lhamo’s relationship, is to condemn these thousands of practitioners to negative rebirths.

Therefore no matter how negatively the CTA has portrayed Dorje Shugden, they cannot go back in time to effectively rewrite history. If one were to believe in the CTA’s present-day narrative of Dorje Shugden, then enlightened beings such as Palden Lhamo (regarded as wrathful Saraswati) and Dorje Shugden (regarded as wrathful Manjushri) must have had a falling-out like children in a schoolyard fight, with Nechung siding with Palden Lhamo and Setrap siding with Dorje Shugden. Or at least this is what the CTA wants you to believe, that enlightened beings such as Palden Lhamo, Setrap, Dorje Shugden and Nechung are still very much governed by samsaric traits, and invested in petty tit-for-tat squabbles. Subscribing to the CTA’s account means that the pursuit of Buddhahood is a futile exercise since Buddhas like Palden Lhamo are apparently still governed by afflictive, base emotions such as likes versus dislikes, and accord versus animosity.

So, who are we to trust, a politically-motivated CTA in need of a scapegoat to take attention away from the Tibetan leadership’s 60 years of abysmal performance, or centuries of lamas of various Tibetan Buddhist traditions evinced by their commission of thangkas placing Dorje Shugden alongside highly-attained practitioners, enlightened deities and well-trusted Dharma Protectors? If the CTA’s version of Dorje Shugden is to be accepted, then we must correspondingly accept that centuries of high practitioners in the Nyingma, Sakya, Kagyu and Gelug traditions blundered so badly.

Source: https://www.himalayanart.org/items/48253. Click to enlarge.

Could it have been that they all were so egregiously tricked into worshipping a demon, that they paid to have thangkas painted of a negative being? And that none of the myriad Buddhas and Dharma Protectors were able to stop this menace from corrupting the Dharma? On HimalayanArt.org itself, there are at least 40 of these ancient thangkas from different lineages, different time periods and different locations that portray Dorje Shugden in a manner that contradicts the CTA’s portrayal of the deity. Instead they represent additional proof that historically, the highest lamas of different Tibetan Buddhist traditions propitiated Dorje Shugden amongst other enlightened deities and wrote prayers and supplications to this form of wrathful Manjushri that the CTA has sought to malign since 1996. In the face of such concrete and overwhelming evidence, it is hard to imagine how there can be any truth in anything the CTA says.

 


 

More Thangkas

 

[1] Lama Tsongkhapa

Origin Location: Tibet
Date Range: 1800 – 1899
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private

Interpretation / Description

Lord Tsongkapa, Lobzang Dragpa (1357-1419): founder of the Gelugpa School, emanating from the heart of the bodhisattva Maitreya.

“From the heart of the Lord of the hundred gods of Tushita, on the peak of a cloud, bright white like a mound of fresh yogurt, Lord of Dharma, Omniscient Lobzang Dragpa, together with sons; please come here.” (Gelugpa liturgical verse).

In the appearance of a monastic scholar with a yellow pandita hat and the orange patchwork robes of a fully ordained monk he performs with both hands the mudra of Dharma teaching at the heart while holding the stems of two lotus flowers blossoming at both ears supporting on the right a wisdom sword and at the left a book. With the two legs folded in vajra posture he sits upon a moon disc and lotus seat surrounded by an ornate gold nimbus of wishing jewels and a rainbow sphere. At the front, to the right and left of a begging bowl, sit the two close disciples of Je Rinpoche, Gyaltsap Dharma Rinchen (1364-1432) and Kedrup Geleg Pal Zangpo (1385-1438). Both wear monastic robes and yellow hats each holding a book in the left hand while the right hands assume postures of explication of the teachings. Emanating from the heart of the bodhisattva Maitreya, dwelling in the Tushita heaven above, all three are seated atop a great white bank of billowing clouds.

At the bottom left side is the protector deity ‘Outer’ Yama Dharmaraja standing atop a buffalo. At the bottom right side is Dorje Shugden riding atop a white snow lion.

Jeff Watt & Karma Gellek 2-2017

Source: https://www.himalayanart.org/items/2191. Click to enlarge.

 


 

[2] Lama Tsongkhapa

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: John & Karina Stewart

Source: https://www.himalayanart.org/items/48253. Click to enlarge.

 


 

[3] Lama Tsongkhapa

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Size: 71.12×48.26cm (28x19in)
Material: Ground Mineral Pigment on Cotton
Collection: Rubin Museum of Art

Interpretation / Description

Lama Tsongkapa (1357-1419): founder of the Gelugpa School, with the two principal students, Gyaltsab on the left and Khedrup on the right.

In the appearance of a monastic scholar with a yellow pandita hat and the orange patchwork robes of a fully ordained monk he performs with both hands the gesture of Dharma teaching at the heart while holding the stems of two lotus flowers blossoming at both ears supporting on the right a wisdom sword and at the left a book. With the two legs folded in vajra posture he sits upon a moon disc and multi-coloured lotus seat surrounded by a blue nimbus. At the front, to the right and left, sit the two close disciples of Je Rinpoche, Gyaltsap Dharma Rinchen (1364-1432) and Kedrup Geleg Pal Zangpo (1385-1438). Both wear monastic robes and yellow hats.

“From the heart of the Lord of the hundred gods of Tushita, on the peak of a cloud, bright white like a mound of fresh yogurt, Lord of Dharma, Omniscient Lobzang Dragpa, together with sons; please come here.” (Gelugpa liturgical verse).

At the top centre is the blue primordial Buddha Vajradhara with Shakyamuni Buddha on his right and blue Medicine Guru Buddha on the left. Again at the right and left are ‘Very Secret’ Hayagriva, red, with three faces and six hands and blue Vajrapani in his wrathful appearance.

At the left side is Yama Dharmaraja, blue in colour, standing atop a buffalo. At the right is Vaishravana, guardian king of the north, riding a lion.

At the bottom of the composition from the viewers left to right are the special protectors of Sera Monastery: Dorje Ta’og, unidentified, Dorje Shugden and Karma Shar Chatri Chenchig.

Source: https://www.himalayanart.org/items/65802. Click to enlarge.

 


 

[4] Lama Tsongkhapa

Origin Location: Tibet
Date Range: 1800 – 1899
Lineages: Gelug and Buddhist
Collection: Private

Interpretation / Description

Lama Tsongkapa (1357-1419): founder of the Gelugpa School, with the two principal students, Gyaltsab on the left and Khedrup on the right.

In the appearance of a monastic scholar with a yellow pandita hat and the orange patchwork robes of a fully ordained monk he performs with both hands the gesture of Dharma teaching at the heart while holding the stems of two white flowers blossoming at both ears supporting on the right a wisdom sword and at the left a book. With the two legs folded in vajra posture he sits upon a moon disc and multi-coloured lotus seat above a lion supported throne. At the front, to the right and left, sit the two close disciples of Je Rinpoche, Gyaltsap Dharma Rinchen (1364-1432) and Kedrup Geleg Pal Zangpo (1385-1438). Both wear orange and red monastic robes and yellow hats.

“From the heart of the Lord of the hundred gods of Tushita, on the peak of a cloud, bright white like a mound of fresh yogurt, Lord of Dharma, Omniscient Lobzang Dragpa, together with sons; please come here.” (Gelugpa liturgical verse).

At the top centre is Maitreya, the future Buddha, with Atisha seated on the proper right side and Tsongkapa on the left. In the left and right corners are wrathful Krodha Vajrapani and Vignantaka, both blue in colour, holding a vajra scepter.

At the bottom left side is ‘Outer’ Yama Dharmaraja, blue in colour, standing atop a buffalo. At the right side is Dorje Shugden, the controversial Gelug protector deity, riding a lion, wearing monastic clothes and surrounded by flames. Seated in front is a donor figure in a kneeling posture holding a mandala offering plate.

Jeff Watt 2-2016

Source: https://www.himalayanart.org/items/24083. Click to enlarge.

 


 

[5] Buddha Shakyamuni

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private

Interpretation / Description

Shakyamuni Buddha accompanied by teachers, deities and protectors.

At the top centre is an unidentified teacher wearing monastic attire and a yellow pandita hat. At the lower left is the 13th Dalai Lama. On the lower right side is Lord Atisha. At the upper left side is Lerab Lingpa. White Vina Sarasvati is seated below. At the upper right side is Secret Accomplishment Hayagriva. Below that is red Kurukulla in a dancing posture.

At the middle left side is Pabongka Dechen Nyingpo and below that is Vajrayogini with the face looking forward following the special Pabongka oral tradition.

Lower in the composition on the left side is Tsongkhapa. On the right side is Padmasambhava. Along the bottom of the foreground is Dorje Shugden riding a snow lion and a figure similar in appearance to Tsiu Marpo. A donor figure sits in the corner holding upraised a mandala plate.

Jeff Watt & Karma Gellek 2-2017

Source: https://www.himalayanart.org/items/2200. Click to enlarge.

 


 

[6] Buddha Shakyamuni

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private

Source: https://www.himalayanart.org/items/4113. Click to enlarge.

 


 

[7] Amitayus

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private

Interpretation / Description

Amitayus Buddha, White Tara and Ushnishavijaya. Collectively they are known as the Three Long Life Deities. The painting depicts at the top right and left the two 20th century teachers Pabongkha Dechen Nyingpo (1878-1941) and the 14th Dalai Lama (b.1935). The two images appear as if they were created using well known black and white photographs of the time. It is possible that the artist is Amdo Jampa Tseten (1911-202) who was encouraged by Gendun Chophel (1903-1951) to do photo realistic portraits.

At the top centre is Tsongkapa with the two principal students Gyaltsab and Khedrub. To the left is the 14th Dalai Lama seated on a throne. At the far left is Maitreya in Tushita Heaven.

At the top right is the Gelug teacher Pabongkha Dechen Nyingpo seated on a throne. At the far right is Amitabha Buddha seated in Sukhavati.

At the bottom centre is Shadbhuja Mahakala with six arms. On the left side is the buffalo faced Yama Dharmaraja and Shri Devi Magzor Gyalmo riding a mule. On the right side is Vaishravana Riding a Lion and Dorje Shugden atop a blue lion.

Jeff Watt 5-2013

Source: https://www.himalayanart.org/items/30987. Click to enlarge.

 


 

[8] Amitabha

Origin Location: Tibet
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Shelley & Donald Rubin

Source: https://www.himalayanart.org/items/1120. Click to enlarge.

 


 

[9] Dorje Shugden

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Field Museum of Natural History

Interpretation / Description

Dorje Shugden (English: the Vajra Possessing Strength): a minor Buddhist worldly protector originating in Tibet in the 17th century. In Dorje Shugden’s previous birth he is believed to have been the Gelugpa Lama Dragpa Gyaltsen (1619-1656) of Drepung Monastery, a contemporary and a rival to the Lama that was to become the Great Fifth Dalai Lama.

Whitish in colour with one face and two hands he holds in the right a curved sword with a vajra handle. In the left hand is a human heart. He is slightly fierce with three staring eyes and a gaping mouth with the canine teeth exposed. Richly attired in monastic robes, silk brocades, and a golden yellow riding hat of Chinese origin, he is completely surrounded by flames. The mount is a mythical Tibetan snow lion, white with a green-blue mane, fierce in appearance with a snarling face – gazing up at Dorje Shugden as an expression of respect.

At the top centre is Je Tsongkapa, founder of the Gelug Tradition of Tibetan Buddhism. At the right and left are the two principal students of Tsongkapa, Gyaltsab and Kedrubje. At the bottom of the composition are three Tibetan worldly protectors with Dorje Setrab on the viewer’s left, Tsi’u Marpo in the middle and then a white figure riding a white horse on the right.

This form of Dorje Shugden, of which there can be a number of different appearances, is the form typically found in Gelugpa art of the 20th century. In the Sakya Tradition of Tibetan Buddhism there is a form of Dorje Shugden called Tanag Chen (Shugden [riding] a Black Horse).

During the early decades of the last century Dorje Shugden became a subject of considerable controversy among the principal four Tibetan traditions of Buddhism, and namely the Gelug. The controversy still continues today. Within the Sakya Tradition there is no initiation or ‘life-entrusting‘ (Tibetan: srog gtad) ritual for Shugden as found in the Gelug Tradition. For the Sakyapa all forms of the practice fell into disfavour in the early part of the 20th century and are essentially non-existent outside of Tibet. Small temples in regional areas of Tibet historically connected with the indigenous local deity may still proffer offerings for the purpose of protection and removing obstacles.

Jeff Watt 2-2010

Source: https://www.himalayanart.org/items/54349. Click to enlarge.

 


 

[10] Dorje Shugden

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private

Interpretation / Description

Dorje Shugden (English: the Vajra Possessing Strength): a minor Buddhist worldly protector originating in Tibet in the 17th century. In Dorje Shugden’s previous birth he is believed to have been the Gelugpa Lama Dragpa Gyaltsen (1619-1656) of Drepung Monastery, a contemporary and a rival to the Lama that was to become the Great Fifth Dalai Lama.

Maroon in colour with one face and two hands he holds in the right a sword and a long hook. In the left hand is a human heart held up to the mouth. He is very fierce with three staring eyes and a gaping mouth with the canine teeth exposed. On the chest he wears a decorative mirror marked with the Tibetan syllable ‘HRIH’. Richly attired in monastic robes and a golden yellow riding hat of Chinese origin, he is completely surrounded by orange and red flames. The mount is a mythical Tibetan snow lion, white with a green mane, fierce in appearance with a snarling face – gazing back.

At the top centre is an unidentified Gelug teacher wearing a yellow pandita hat and monastic robes. At the top left is White Chakrasamvara according to the system of Lama Umapa and Je Tsongkapa. At the top right is Brahmanarupa Mahakala.

Jeff Watt 4-2013

Source: https://www.himalayanart.org/items/30961. Click to enlarge.

 


 

[11] Dorje Shugden

Origin Location: Mongolia
Date Range: 1960 –
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private

Source: https://www.himalayanart.org/items/53111. Click to enlarge.

 


 

[12] Dorje Shugden

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private

Source: https://www.himalayanart.org/items/58063. Click to enlarge.

 


 

[13] Dorje Shugden

Origin Location: Tibet
Date Range: 1960 –
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private

Source: https://www.himalayanart.org/items/55018. Click to enlarge.

 


 

[14] Dorje Shugden

Origin Location: Central Tibet
Date Range: 1900 – 1959
Size: 61×46.50cm (24.02×18.31in)
Material: Ground Mineral Pigment on Cotton
Collection: Publication: Tibetan Painting, The Jucker Collection

Source: https://www.himalayanart.org/items/89176. Click to enlarge.

 


 

[15] Dorje Shugden

Origin Location: Tibet
Date Range: 1960 –
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private

Interpretation / Description

At the bottom centre is Yamshu Marpo the minister of Dorje Shugden. Yamshu Marpo is also the spirit brought forth during the Dorje Shugden oracle rituals.

Jeff Watt 2-2016

One of the beautiful and precious thangkas of Dorje Shugden that can be found on Himalayan Art Resources. Source: https://www.himalayanart.org/items/
68898. Click to enlarge.

 


 

[16] Dorje Shugden

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Collection: Garuda Virtual Museum

Source: https://www.himalayanart.org/items/81480. Click to enlarge.

 


 

[17] Dorje Shugden

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug
Material: Ground Mineral Pigment on Cotton
Collection: Southern Alleghenies Museum of Art

Interpretation / Description

Dorje Shugden (English: the Vajra Possessing Strength): worldly protector of the Gelugpa School.

Dark red in colour with one face and two hands he holds in the right a curved sword with a vajra handle. In the left hand is a human heart with a mongoose perched on the left forearm and a vajra hook leaning against the shoulder. He is very fierce with three red glaring eyes and a gaping mouth with the canine teeth exposed. Richly attired in monastic robes, silk brocades, and a yellow riding hat of Chinese origin, he is completely surrounded by orange flames. The mount is a mythical Tibetan snow lion, white with a green-blue mane, fierce in appearance with a snarling face – gazing up at Dorje Shugden as an expression of respect.

At the top centre is the primordial buddha Vajradhara, blue, with one face and two hands holding a vajra and bell. At the left is a Gelugpa lama wearing monastic robes and a yellow pandita hat. At the right is Green Tara with one face and two hands, holding a lotus in the left. At the bottom centre are three skullcups arranged with offerings of nectar, the five senses and blood.

Dorje Shugden is an avowed protector. In his former birth he is believed to have been the Gelugpa Lama Trakpa Gyaltsen of Drepung Monastery and a contemporary of the Great Fifth Dalai Lama.

Jeff Watt 6-1998

Source: https://www.himalayanart.org/items/90554. Click to enlarge.

 


 

[18] Dorje Shugden

Origin Location: Tibet
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private

Source: https://www.himalayanart.org/items/36407. Click to enlarge.

 


 

[19] Dorje Shugden

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Museum der Kulturen, Basel

Interpretation / Description

Dorje Shugden Riding a Lion. At the top centre is Je Tsongkapa the founder of the Gelug Tradition of Tibetan Buddhism. At the left is white Vajrasattva. On the right is Sitatapatra holding a parasol. At the bottom centre is the Tsen spirit converted to the aid of Buddhism, Tsi’u Marpo, currently the principal protector of Samye Monastery in Tibet.

Jeff Watt 12-2010

Source: https://www.himalayanart.org/items/3314591. Click to enlarge.

 


 

[20] Dorje Shugden

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Sakya and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private

Interpretation / Description

Dorje Shugden mounted on a Black Horse. This form of Shugden follows the basic Sakya description except for the spear in the right hand and the lack of a skullcup in the left hand.

“In the middle of a whirling palace of black wind from … is the Great King with a body red-black in colour, one face two arms. The right [hand] holds a club aloft to the sky and the left a skullcup filled with blood and a human heart. On the head a Chinese hat is placed, riding a black horse, surrounded by inconceivable emanations…” (Sakya Kangso. Dagchen Kunga Lodro, 1729-1783).

Jeff Watt 9-2011

Source: https://www.himalayanart.org/items/60614. Click to enlarge.

 


 

[21] Dorje Shugden

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Yale University Beinecke Rare Book & Manuscript Library

Source: https://www.himalayanart.org/items/31714. Click to enlarge.

 


 

[22] Dorje Shugden

Origin Location: Tibet
Date Range: 1800 – 1899
Lineages: Gelug and Buddhist
Size: 68.58×49.53cm (27×19.50in)
Material: Ground Mineral Pigment, Fine Gold Line on Cotton
Collection: Rubin Museum of Art
Catalogue #: acc.# F1996.1.1

Interpretation / Description
Dorje Shugden (English: the Vajra Possessing Strength): surrounded by a retinue of four emanations – a minor worldly protector.

Wrathful in appearance, maroon in colour, the Great King of Mind, with one face and two hands, has three eyes, a mustache and beard. Crowning the head a monk’s riding hat broad rimmed and yellow is decorated with a red ribbon. The right hand in a wrathful gesture holds upraised a stick marked with a jewel – ready to strike. The left holds to the heart a lasso with the ends flying to the side. Attired in the orange and yellow patchwork robes of a monk and blue brocade boots he sits in a relaxed posture above a sun disc and pink lotus blossom seat atop a human skin and snow lion supported throne. Inside a skeleton palace, placed on a dais constructed of bone against a backrest of corpse pillars and an arch of gold decorated with looped intestine, licks of orange and red flame curl upward. The roof is adorned with impaled corpses. The rafters are decorated with hanging skins, animal and human, looped entrails further adorn. Above the roof, four dragons appearing from behind the clouds send streaks of yellow lightning spewing from great gaping jaws and taloned claws.

Surrounded by four retinue figures, at the middle left is the Great Increasing King (Tibetan: gye pi gyal chen), yellow in colour, with one face and two hands holding a jewel in the right and a bowl in the left. Attired in regal garb, he rides a brown horse. Directly below is the Great Peaceful King (Tibetan: shi wi gyal chen), white in colour, peaceful, holding aloft an arrow in the right hand and a lasso in the left. Dressed in royal attire, he rides a white elephant.

At the middle right is the Great Powerful King (Tibetan: wang gi gyal chen), dark red, holding a hook and lasso. Royal in appearance with a crown and robes, he rides atop a green dragon. Directly below is the Great Wrathful King (Tibetan: drag po’i gyal chen), maroon in colour, fierce in appearance, holding upraised a curved sword in the right hand and a human heart extended to the side in the left. Surrounded by orange and red flames he rides atop a Garuda clutching a snake in the talons and beak.

Beneath the retinue deities within a walled enclosure of stretched dried skin adorned with skulls and looped intestine is a red pond with swirls and waves of blood interspersed with floating insects and reptilian forms. Hovering above the turbulent vitriol is a table of wrathful offerings. The centre skullcup holds the proffered substances of the five senses and to the right and left are blood and nectar. Beyond the enclosure, at the sides, tall trees host the flocks of black birds, messengers of the deity.

At the top centre a lama figure wears orange monastic robes with a red pandita hat lying flat atop the head. The right hand is held to the heart in a gesture of blessing and the left in the lap, seated on a cushion and lotus seat. At the left is Vajrayogini, a principal tutelary deity of the Mother Tantras, red, holding a curved knife and skullcup. At the right side is the protector Shadbhuja Mahakala, wrathful, black, with one face and six hands.

At the bottom right the King of the North and a god of wealth, Vaishravana, yellow in colour, holds a victory banner and a mongoose. In a relaxed posture he sits atop a snow lion, moon disc and pink lotus seat. At the bottom left is Sakya Gongma Ngagwang Kunga Tashi Thutob Tendzin of the Khon family. The right hand is extended to the side in a wrathful gesture and the left cradles a long-life vase in the lap. Attired in rich orange vestments he wears the Sakya religious hat, a pandita hat with the lappets draped across the top. Nestled in a meditation cloak on a cushioned seat against a blue backrest, above his head is the buddha of longevity Amitayus. In front a monk attendant stands before a table of ritual objects. Below that is the lay figure of Thabke Tashi, the patron and commissioner of the painting. Attired in orange brocade robes, holding a large vase with both hands, he sits above a cushioned seat. Two small figures wearing hats are located to the side next to a table overflowing with wishing jewels, red coral, gold, and precious objects. Arranged purposefully in front along the length of the foreground are large bolts of fabric topped with precious gifts. Above that, before the gatehouse to the palace, are seven bowls filled with rare delicacies. (The back of the painting has a lengthy inscription, praise to the Sakya Gongma [individual names not identifiable] and a long request of action and protection by Tabke Tashi. The intention is to avert harm and overcome obstacles).

Worldly protectors are typically indigenous Tibetan deities, mountain gods, daemons, spirits or ghosts that have been subjugated and sworn to loyally protect a monastery, geographic region or all of Buddhism in general. This form of Dorje Shugden is rare and was not typically worshiped in the town of Sakya. That specific form was Shugden Tanag Chen (Shugden [riding] a Black Horse). During the early decades of the last century Dorje Shugden became a subject of considerable controversy among the four Tibetan schools, namely the Gelugpa. The controversy still continues today. Also, within the Sakya School there is no initiation or ‘life-entrusting’ (Tibetan: srog gtad) ritual for Shugden as found in the Gelug School. That form of the deity (Shugden) typically appears riding a snow lion, holding a sword in the upraised right hand and a heart clutched to the breast in the left. For the Sakyapa all forms of the practice fell into disfavour over 6 decades ago and are essentially non-existent outside of Tibet. Small temples in regional areas of Tibet historically connected with the indigenous local deity may still proffer offerings for the purpose of protection and removing obstacles.

Jeff Watt 1-2000

Source: https://www.himalayanart.org/items/393. Click to enlarge.

 


 

[23] Dorje Shugden

Origin Location: Mongolia
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Zanabazar Museum of Fine Arts

Source: https://www.himalayanart.org/items/50725. Click to enlarge.

 


 

[24] Karma Shugden (Trakze)

Origin Location: Tibet
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private

Source: https://www.himalayanart.org/items/36406. Click to enlarge.

 


 

[25] Karma Shugden (Trakze)

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Collection: Private

Source: https://www.himalayanart.org/items/55511. Click to enlarge.

 


 

[26] Ratna Shugden (Gyenze)

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Collection: Private

Source: https://www.himalayanart.org/items/36405. Click to enlarge.

 


 

[27] Ratna Shugden (Gyenze)

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Collection: Private

Source: https://www.himalayanart.org/items/55510. Click to enlarge.

 


 

[28] Heruka Cakrasamvara

Lineages: Buddhist
Collection: Hahn Cultural Foundation

Source: https://www.himalayanart.org/items/98859. Click to enlarge.

 


 

[29] Heruka Cakrasamvara

Origin Location: Tibet
Date Range: 1960 -
Lineages: Gelug and Buddhist
Collection: Private

Source: https://www.himalayanart.org/items/58854. Click to enlarge.

 


 

[30] Mahakala Panjarnata (Mahakala of the Doors)

Origin Location: Tibet
Date Range: 1700 – 1799
Lineages: Sakya and Buddhist
Material: Ground Mineral Pigment, Black Background on Cotton
Collection: Private

Interpretation / Description

Mahakala, Vajra Panjarnata (Tibetan: dor je gur gyi gon po. English: the Great Black One, Lord of the Vajra Pavilion [or Canopy]): from the Vajra Panjara Tantra.

Fiercely wrathful, black in colour with one face, large round eyes, flaming yellow hair and two hands he holds a curved knife in the right and a skullcup in the left – both held to the heart. Resting across the forearms is a ‘gandhi’ stick from which all other forms of Mahakala emanate. Adorned with a crown of five dry skulls, bone ornaments and a necklace of fifty freshly severed heads he wears a lower garment of tiger skin. Atop a corpse, circular disc of the sun and multi-coloured lotus he stands surrounded by the flames of pristine awareness.

At the top centre is Akshobhya Buddha. On the left is Shri Hevajra and on the right Bhutadamara Vajrapani. At the middle left is Brahmanarupa Mahakala and on the right Shri Devi Dudsolma. At the bottom left is Shri Devi Magzor Gyalmo and on the right Dorje Shugden Tanag (Riding a Black Horse).

The translation of the description of Panjara Mahakala below is from the Rinchen Zangpo Tradition. It is identical to the description of the Vajrapanjara Tantra Mahakala except for the inclusion of the ‘gandhi’ stick.

“The Great Vajra Mahakala, blazing, with one face, two hands, in the right a curved knife and left a skullcup filled with blood, held above and below the heart. Held across the middle of the two arms is the ‘Gandhi of Emanation;’ with three eyes, bared fangs, yellow hair flowing upward, a crown of five dry human skulls and a necklace of fifty fresh, blood-dripping. [He is] adorned with six bone ornaments and snakes, with a lower garment of tiger skin, flowing with pennants and streamers of various silks; dwarfish and thick, in a posture standing above a corpse.” (Konchog Lhundrub, 1497-1557).

The general features that describe and define Panjarnata are the single face and two arms. The pair of hands hold a curved knife in the right and a skull cup in the left. Both hands are held to the heart with the right hand slightly above the skull cup. Panjara may or may not also have a ‘gandhi’ stick across the forearms. His body is short and squat with the legs bowed. He is also described as being a dwarf with short thick arms and legs. He typically stands atop a human corpse having an orange or yellow colour. All of the other characteristics of Panjarnata are identical with the general characteristics of the Mahakala class of deities.

Panjaranatha Mahakala arises from the Panjara (Pavilion, or canopy) Tantra for which he is the protector and guardian. This Tantra belongs to the Hevajra Cycle of Tantras and classified as Non-dual Anuttarayoga. The method of painting is ‘nag thang,’ black scroll – gold outline on a black background with a lack of superfluous ornamentation and landscape.

Source: https://www.himalayanart.org/items/60679. Click to enlarge.

 


 

[31] Mahakala Panjarnata (Mahakala of the Doors)

Origin Location: Tibet
Date Range: 1800 – 1899
Lineages: Sakya, Ngor (Sakya) and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private

Source: https://www.himalayanart.org/items/11564. Click to enlarge.

 


 

[32] Six-armed Mahakala

Date Range: 1700 – 1799
Lineages: Sakya
Size: 73.66×53.98cm (29×21.25in)
Material: Fine Gold Line, Black Background on Cotton
Collection: Rubin Museum of Art
Catalogue #: acc.# P1996.11.1

Interpretation / Description

Shadbhuja Mahakala (Tibetan: nag po chen po chag drug pa. English: the Great Black One with Six Hands), wrathful emanation of Avalokiteshvara.

With one face and six hands, the first pair of hands hold a curved knife and skullcup held to the heart, the second pair a human skull garland, trident and an upraised elephant skin, the lower pair hold a damaru drum and lasso. Adorned with a crown, bone and jewel ornaments and a necklace of fifty heads he stands with the right leg bent and left extended atop the body of an elephant headed figure, above a sun disc and lotus seat, completely surrounded by the fires of pristine awareness.

At the top centre are two lamas performing the ‘Dharma Teaching’ mudra (gesture), wearing monastic robes and red pandita hats. At the left is the mahasiddha Shavaripa, holding a skullcup. At the right corner is Begtse Chen, red in colour, with the consort and son immediately below – the ‘Goddess of Life’ riding a bear and the ‘Lord of Life’ riding a wolf. At the left corner is the wealth deity ‘Wish-fulfilling’ White Mahakala, with one face and six hands, in a standing posture. Below is Mahakala ‘Gonpo Legden’ holding an upraised stick in the right hand and a skull in the left. At the right is Panjara Mahakala holding a curved knife and skullcup, supporting a stick across the forearms, in an unusual stance with the right leg bent

Below those are black Jinamitra, red Takkiraja and Kshetrapala riding a bear. At the middle right is Trakshe, ‘The Lord of Daemons,’ riding a black horse, and below is Shri Devi (Tib.: pal den lha mo) riding a mule; all have one face and two hands. These five belong to the inner retinue of Shadbhuja Mahakala.

Directly below the central figure is Chaturmukha Mahakala (Tib.: gon po shal shi pa. Eng.: Four-faced Great Black One) the wrathful form of Brahmarupa, with four faces and four hands, surrounded by a retinue of four naked dakinis. At the bottom centre is a dancing Brahmarupa with one face and two hands.

At the bottom left is Damchen Garwa’i Nagpo holding a hammer in the right hand and riding a brown goat. Next is Kartaridhara Mahakala. At the bottom right is the ‘Gyalpo Sum’ (Three Kings) of the Sakya School. The upper figure is Tsi’u Marpo the protector of ‘Samye Chokor Ling.’ Beneath him is Dorje Setrap and slightly to the left is Dorje Shugden wearing a gold monastic riding hat, holding a vajra in the right hand and a gold vase in the left; riding a black horse. All are mounted on horseback.

The subject of the painting is the protector Shadbhuja Mahakala along with various forms of Mahakala. The Gyalpo Sum and Damchen Nagpo are worldly deities. The iconography indicates that the painting belongs to the Sakya School, however the irregularities in the forms would more precisely suggest a sub-school such as Tsar or Bulug (Shalu).

The painting style is called ‘black scroll’ (nag thang). The background is black and the deities are drawn as an outline, often in gold, with more or less colour and detail added at the discretion of the artist. This style of painting is generally reserved for wrathful deities.

Jeff Watt 5-98

Source: https://www.himalayanart.org/items/252. Click to enlarge.

 


 

[33] Mo Lha

Origin Location: Tibet
Date Range: 1700 – 1799
Lineages: Sakya and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private

Source: https://www.himalayanart.org/items/19057. Click to enlarge.

Source: https://www.himalayanart.org/items/19057. Click to enlarge.

 


 

[34] Magzor Gyalmo (Shri Devi)

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Rubin Museum of Art

Interpretation / Description

Shri Devi, Dudmo Remati belonging to the larger class of enlightened protector deities known as Shri Devi, surrounded by protector deities of the Sera Monastery of the Gelugpa Tradition.

At the top centre is Amitayus, the buddha of long-life with an Indian mahasiddha and Tibetan teacher seated at the sides. On the viewer’s left is Lama Tsongkapa and Padmasambhava on the right. Descending on the left is Vajrakila, Shri Devi Dudsolma, Tshangpa, a red worldly protector riding a horse and blue Damchen Garwa Nagpo immediately to the side.

On the right side is Kurukulla, Lakshmi (Pal Lhamo), Dorje Yudonma and Dorje Shugden. At the bottom centre is Chaturmukha Mahakala.

Jeff Watt 10-2007

Source: https://www.himalayanart.org/items/65793. Click to enlarge.

 


 

[35] Magzor Gyalmo (Shri Devi)

Origin Location: China
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private

Source: https://www.himalayanart.org/items/55015. Click to enlarge.

 


 

[36] Sakya Pandita Kunga Gyaltsen

Interpretation / Description

This is an old thangka of Sakya Pandita Kunga Gyaltsen, with a figure of Dorje Shugden in the lower right corner in the form of Dorje Shugden Tanag. Dorje Shugden Tanag is a form of Dorje Shugden that is widely practised within the Sakya tradition. This form of Dorje Shugden, instead of riding on a snowlion and holding a sword in his right hand, he rides on a black horse and in his right hand he wields a club or sometimes a spear.

Click to enlarge

 


 

[37] The 32nd Sakya Trizin Wangdu Nyingpo

Origin Location: Tibet
Date Range: 1800 – 1899
Lineages: Sakya
Material: Ground Mineral Pigment on Cotton
Collection: Private

Interpretation / Description

Wangdu Nyingpo, Thuchen (c.1763-c.1806): Patriarch of the Khon Family, the 32nd Sakya Trizin, the second Padmasambhava of this Age and a renowned Terton (finder of Revealed Treasure), surrounded by tutelary deities and the figures of previous lives.

Gazing with wide open eyes and a slight smile Wangdu Nyingpo extends the right arm and holds a gold vajra scepter. In the left hand a vajra handled bell is held up to the heart. In the typical appearance of a Sakya Tridzin he wears his hair long with a copy of the Hevajra Tantra text adorning the crown. White earrings of bone are common for depictions of Wangdu Nyingpo and he wears a lower garment of white cloth. A red sash holds in place a sorcers horn and a three sided peg associated with the deity Vajrakila.

“To the Buddhas of the three times as the second Oddiyana. Protector with all gathered power over the animate and inanimate. Subduer of wrong doers, possessing the essence of the path entwined as the great bliss of the four joys together with wisdom, compassion and power. I pray, pacify obstacles of daemons and bhutas, and bestow the blessing of attainments – making aspirations spontaneous.” (Dragshul Trinle Rinchen, 1871-1935).

Depicted at the top of the painting are the principal meditational deities special to Wangdu Nyingpo. At the top left are Chakrasamvara, Vajrayogini and Hevajra. At the top right are Vajrakila, Hayagriva and Vajrapani. At the middle left is Shmashana Adhipati, the two dancing skeletons, and on the right is Dorje Shugden Tanag, riding a black horse. At the bottom centre is Panjarnata Mahakala with Brahmarupa Mahakala on the left and Shri Devi Dudsolma on the right. The gold background of the composition is filled with small depictions of the Buddha of long life Amitayus.

Jeff Watt 10-2002

Source: https://www.himalayanart.org/items/77218. Click to enlarge.

 


 

[38] Nyingma Lama and Dorje Shugden

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Collection: Private

Source: https://www.himalayanart.org/items/55509. Click to enlarge.

 


 

[39] Vajrabhairava (Yamantaka)

Origin Location: Tibet
Date Range: 1900 – 1959
Lineages: Gelug and Buddhist
Material: Ground Mineral Pigment on Cotton
Collection: Private

Interpretation / Description

Vajrabhairava, Ekavira (solitary). At the top centre is Tsongkapa.

At the middle left of the composition is a yogi figure and cemetery scene. At the middle right is the protector deity Dorje Shugden.

At the bottom centre is Shadbhuja Mahakala. On the left side is ‘Outer’ Yama Dharmaraja. On the right side is Shri Devi Magzor Gyalmo.

Jeff Watt 2-2016

Source: https://www.himalayanart.org/items/13106. Click to enlarge.

 


 

[40] Vajrabhairava (Yamantaka)

Interpretation / Description

An old thangka of Vajrabhairava with Dorje Shugden.

Click to enlarge

 


 

[41] Vajrabhairava (Yamantaka)

Interpretation / Description

Another thangka of Vajrabhairava, within the retinue of protectors, Dorje Shugden is one of them.

Click to enlarge

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43 total comments on this postSubmit yours
  1. Well written article with good points, precise evidence and very well thought out explanations. Insightful. Eye-opening. Dorje Shugden has been ‘active’ for hundreds of years in all lineages of Tibetan Buddhism. The Tibetan government regime in Dharamsala North India cannot wipe this evidence out.

    The more I read from this website, the more confidence I have in Dorje Shugden.

    Xumishan Grottes Big Buddha

  2. Thank you Admin for sharing these beautiful old thangka images with us. The CTA cannot be saying Dorje Shugden is sectarian anymore! These thangkas were produced way before the ban was imposed. Besides, it is a practice of 400 years history, how come 400 years ago no one complained about Dorje Shugden being sectarian and was an evil spirit?

    No one will paint an evil spirit and worship it along with other enlightened deities. Having Dorje Shugden painted together with other protectors such as Palden Lhamo, Setrap; and Buddhas such as Amitabha, Shakyamuni, Tsongkhapa, etc., it must mean he is not an ordinary being. He was also seen painted with high lamas of different traditions. A high lama would not be propitiating a local deity or spirit, that is for sure.

    What does the CTA have to say about Dorje Shugden being an evil spirit now and causing them to lose their country? The reason they lost their country was that their corrupted government was not capable. During the Qing dynasty, they had to kowtow to the Qing government to get their protection. So if the Tibetan leadership is capable of running a country, why would they need protection from the Qing government? The Tibetan leadership in the past was incapable, now they are also incapable. Just accept the fact and be protected by the Chinese again, life will be much better.

  3. All Tibetans in India are working hard and borrowing money to get visas to get to USA, Europe, Australia, Canada and Japan to live. They know their leadership in Dharamsala is a failure and Dalai Lama can die anytime. Once Dalai Lama is dead, the Tibetans will have no status in India any longer. They are very afraid of this. The Tibetans who cannot get themselves overseas are getting Indian citizenship. They know they will never get Tibet back because their leadership FAILED MISERABLY.

    Sad for the Tibetan government in exile and a shame that their people are escaping to other countries or getting Indian citizenship. It shows they have failed. They will NEVER get Tibet back. Yet they can make trouble about Dorje Shugden. What a loser regime government. What a real regime they are. They deserv to not get their country back and be scattered because of their loser attitude and regime and control. Too bad.

    Dzongsar kyentse tattoo

  4. Another piece of evidence that counter all lies by the CTA (Tibetan leadership) in Dharamsala. Dorje Shugden has never been sectarian and these thangkas have proven it to be so. Dorje Shugden is not a harmful spirit because he has been the sacred icon of worship for as long as he existed. Dorje Shugden worship has been around for ages and people have been getting benefits for centuries.

    The CTA is nothing but a useless group of losers who knows nothing than to blame a Buddha for their failure. This is really the biggest joke in the human history. Only failures like the CTA will think of such stupid excuse to be excused from their job. Pathetic!

    Sorry mum leopard

  5. 🙏 Thank you so much for sharing.

  6. Thank you for sharing these ancient old thangkas that is a solid proof to debunk what CTA has claimed about Dorje Shugden being a small, insignificant and sectarian practice.

    Obviously, they did not do their homework when putting a ban on the practice. All of these information are available to anyone online and yet they still have the audacity to say that. Tibetans believed them blindly and did not investigate further before accepting the ban.

    One of the reasons they give for banning the practice is Palden Lhamo and Nechung will be upset if we practice Dorje Shugden and misery will befall all Tibetans because of that. This is ridiculous. Palden Lhamo being an enlightened being will not have negative mundane emotions like us and she certainly will not give misery to the Tibetans to revenge on them for practicing Dorje Shugden.

    Palden Lhamo B (detail)

  7. Great post with all these sacred and ancient Thangkas! Thank you so much for all the explanation given.

    It is so obvious that the Tibetan Leadership, the CTA or Central Tibetan Administration has a very bad and negative intention by banning this powerful practice and creating so much trouble for their very own Tibetan people who are practicing Dorje Shugden for 400 years and yet they are punished for it.

    I hope that everyone learns about the powerful practice of Dorje Shugden and will benefit from it.

    The CTA will get his right lesson because karma comes back! They are only known to be involved in scandals and money embezzlement!

    I will download these stunning Thangkas! Thank you again!

  8. Thank you for sharing with us so many beautiful old thangkas. They are so well painted. The CTA always claims Dorje Shugden is practiced by a small group of Gelugpa, but apparently it is not.

    What the author wrote makes a lot of sense. Dorje Shugden was practiced in different lineages, that we can be very sure now by looking at the thangkas. Dorje Shugden was painted in Sakya and Nyingma thangka. No one will paint a demon on a thangka as then worship it.

    With this evidence, everyone now knows CTA is making up the story, what do the CTA have to say now? Dorje Shugden did not cause the Tibetans to lose their country. If a deity can be so powerful, Sikyong Lobsang Sangay should pray to Dorje Shugden and request him to help.

  9. Very good point.As usual truth will prevail & in the long run many facts will throw out CTA’s claims of how Dorje Shugden is minority practice & He is demon.Logically why the attained lamas want to put a ‘demon’ into thangka & visualise them in their prayers.Wouldnt that be ‘stupid’.This goes to show that Dorje Shugden is indeed Enlightened,a Buddha hence He is part of the sacred painting.CTA will no longer have anymore lies to tell when ppl start to read & understand more about Dorje Shugden & the fact that shows that He is a buddha.By saying Dorje Shugden is bad they are also saying that the lineage Lamas are wrong then what will happen to all the lineages.Then all the Lamas from before who practice Dorje Shugden down to us are also wrong then why do ppl still need to practice since everything wrong.Very stupid CTA sound no logic no facts.

  10. Knowing the significance of the Thangka, being such a holy object for practitioners to visualise and understand the Buddhas and deities, and also being so very important for Tibetans both lay and monastic being nomadic, the Thangka is definitely a very important holy item.

    As most art are labour of talent, much consideration will be given before they are commissioned.

    Having understood about Thangkas, I must also add that famous saying that a Picture paints a thousand words.

    It is greatly appreciated to have the opportunity to view such beautiful old thangkas and the picture is very clear that whatever CTA says about Dorje Shugden being a demon and of small significance in worship are whole pack of lies.

    These Thangkas produced before the Ban are authentic illustration that Dorje Shugden is highly revered and the propitiation of this enlightened Protector is widely practised.

    These Thangkas are also prove of the lies from CTA.

  11. The Dalai Lama has painted a picture of himself as the dictator of the Tibetans rather than as the spiritual head. Whatever he says the puppets in CTA do his bidding. And they call themselves a democratic government. The Dalai Lama even said that his teacher Kyabje Trijang Rinpoche was wrong with the practice of Dorje Shugden and the ban on Dorje Shugden was enforced by the Dalai Lama, which was then faithfully implemented by the CTA puppets. Now with all these thangka and this article, will the CTA try to influence Himalayan Art Resources Inc. to remove them and keep them in storage? Or maybe the CTA may try to buy the thangkas and then have them destroyed? Anything is possible as the CTA are rich.

  12. Seeing these beautiful old antique thangkas, couldn’t be said Dorje Shugden is a demon or spirit. If it so, why the practice still carry on until today? Shouldn’t it be banned long time before the CTA declare in 1996? Besides, thangkas are very holy items for faithful practitioners in olden years like in Tibet where lay ppl like monks traveling around in order to spread Dharma. Things they take along are very important should be light, therefore thangka is being originated.
    It’s really wonderful that Himalaya Art Resources had so much evidence and good collections of Dorje Shugden thangkas as proven Dorje Shugden is not a minor practice and been salvaged for centuries.
    Will CTA be right if they kept proclaiming wrong accusation?

  13. Dorje Shugden arose as a Dharma Protector about 400 years ago is especially to protect Nagarjuna’s Middle View, as taught by Lama Tsongkhapa. Therefore you can see Lama Tsongkhapa painting with Dorje Shugden on it. And thangkas are intended to be an object of worship, However CTA said Dorje shugden is demon. Do you think the high lamas will worship to a Thangka has the demon on it which can not bring any benefit. Therefore for CTA said Dorje shugden is demon was baseless. When will the CTA will stop lying to the world.

  14. Thangkas are intended to serve as a record of, and guide for contemplative experience. For example, we might be instructed by our teacher to imagine ourselves as a specific figure in a specific setting. We could use a thangka as a reference for the details of posture, attitude, colour, clothing. etc., of a figure located in a field, or in a palace, possibly surrounded by many other figures of meditation teachers, our family, etc.. In this way, thangkas are intended to convey iconographic information in a pictorial manner. A text of the same meditation would supply similar details in written descriptive form.

    Hence seeing Dorje Shugden with many other Buddhas in the thangkas shows that Dorje Shugden is an enlightened being that being propitiate since 400 years ago. This type of fact would not be fake and it’s not just one or two thangkas but there are so many of them which shows that what CTA claimed as spirit, minority and sectarian is invalid. The lineage masters has kept those thangkas with them for their practice and how could they be wrong after so long and only CTA is right? Doesn’t make sense.

  15. The antique thangkas show you one thing. It is an authentic practice and recognised by all High Lamas of the Tibetan Buddhism sect until Dalai Lama started to demonized Dorje Shugden with see through flaws of claims.

  16. All the accusation on Dorje Shugden are false. Why?

    Simple, ater a long history until now with people practicing Dorje Shugden without problem & only getting positive outcomes.

    What is more to talk about?

  17. Great reserch in this article and prove eviden these ancient thangka of Dorje Shugden has pray by high lamas from different lineage. Is undeline CTA can not simply put down Dorje Shugden practice over 20 years. The truth of history through these thangka why Dorje Shugden practice is important and should not put the ban of him.

  18. It’s an eye opener all to see so many Beautiful and sacred Tangkhas of Dorje Shugden painted by all schools and linages lamas. These have proven that the practice of Dorje Shugden is definitely popular and common among all. These have showed Dorje Shugden is never sectarian and practiced only by Gelug only. How can all claimed that practicing Dorje Shugden was a mistake because all the above people have no idea if Dorje Shugden is a demon. It doesn’t make sense. CTA stop lying to the ignorance that Dorje Shugden is harmful to the practioners and create so much of disharmony among the community. The harmful one is CTA because of the karma that you created to disrespect and splitting the sangha.

  19. It is bewildering that His Holiness the Dalai Lama mentioned that he had known of sexual abuse by Buddhist teachers since the 1990s, yet nothing was done to reprimand these Buddhist teachers. After all, such abuses inflict substantial damage to the reputation of Tibetan Buddhism as a whole as compared to smaller issues like Dorje Shugden.

    The Central Tibetan Administration was fervent in executing the Dorje Shugden ban, launching a documentary film, books, expelling monks, splitting monasteries and denying access to hospitals, clinics, schools, retail shops and so forth down to even publishing a hit list of Shugden activists in order to encourage violence and lynch mob. Yet, the damage done to Tibetan Buddhism by these lamas seems to be ignored and hushed. Why is the Central Tibetan Administration not doing more to warn the public about these sex offenders like posting a warning list on their website?

    Dalai Lama knew sex abuse by Buddhist teachers; it’s ‘nothing new’
    Agence France-Presse
    THE HAGUE, Netherlands – The Dalai Lama said Saturday that he had known of sexual abuse by Buddhist teachers since the 1990s and that such allegations were “nothing new.”
    The Tibetan spiritual leader, revered by millions of Buddhists around the world, made the admission during a four-day visit to the Netherlands, where he met on Friday with victims of sexual abuse allegedly committed by Buddhist teachers.
    He was responding to a call from a dozen of the victims who had launched a petition asking to meet him during his trip, part of a tour of Europe.
    “We found refuge in Buddhism with an open mind and heart, until we were raped in its name,” the victims said in their petition.
    “I already did know these things, nothing new,” the Dalai Lama said in response on Dutch public television NOS late Saturday.
    “Twenty-five years ago… someone mentioned about a problem of sexual allegations” at a conference for western Buddhist teachers in Dharamshala, a hill town in northern India, he added.
    The Dalai Lama, 83, lives in exile in Dharamshala.
    People who commit sexual abuse “don’t care about the Buddha’s teaching. So now that everything has been made public, people may concern about their shame,” he said, speaking in English.
    Tseten Samdup Chhoekyapa, a representative of the Tibetan spiritual leader in Europe, said Friday that the Dalai Lama “has consistently denounced such irresponsible and unethical behavior”.
    Tibetan spiritual leaders are due to meet in Dharamshala in November.
    “At that time they should talk about it,” the Dalai Lama said in his televised comments Saturday. “I think the religious leaders should pay more attention.”
    https://newsinfo.inquirer.net/1032920/dalai-lama-knew-sex-abuse-by-buddhist-teachers-its-nothing-new/amp

  20. His Holiness the Dalai Lama as the Tibetan spiritual leader revered by millions of Buddhists around the world should ensure that the Tibetan spiritual leaders do more to denounce sexual misconduct and abuse of Buddhist teachers as there are far-reaching repercussions and negative impact on Tibetan Buddhism.

    While His Holiness the Dalai Lama has been consistent in reminding practitioners about not practising Dorje Shugden in lieu of the social and religious problems associated with it, despite the unsubstantiated claims or justifications, the indolence of the Central Tibetan Administration in taking action to pacify the public disgust against the misconduct of these Buddhist teachers is severely lacking and appalling. The bias in dealing with these issues related to religious matter has again proven the political nature and conspiracy behind the ban on Dorje Shugden.

    ‘Nothing new’: Dalai Lama says he knew about sex abuse by Buddhist teachers
    The Dalai Lama said Sunday he has known about sexual abuse by Buddhist teachers since the 1990s and that such allegations are “nothing new”.
    Agence France-Presse
    The Dalai Lama said Sunday he has known about sexual abuse by Buddhist teachers since the 1990s and that such allegations are “nothing new”.
    The Tibetan spiritual leader, revered by millions of Buddhists around the world, made the admission during a four-day visit to the Netherlands, where he met on Friday with victims of sexual abuse allegedly committed by Buddhist teachers.
    He was responding to a call from a dozen of the victims who had launched a petition asking to meet him during his trip, part of a tour of Europe.
    “We found refuge in Buddhism with an open mind and heart, until we were raped in its name,” the victims said in their petition.
    “I already did know these things, nothing new,” the Dalai Lama said in response on Dutch public television NOS late Saturday.
    “Twenty-five years ago… someone mentioned about a problem of sexual allegations” at a conference for western Buddhist teachers in Dharamshala, a hill town in Himachal Pradesh, he added.
    The Dalai Lama, 83, lives in exile in Dharamshala.
    People who commit sexual abuse “don’t care about the Buddha’s teaching. So now that everything has been made public, people may concern about their shame,” he said, speaking in English.
    Tseten Samdup Chhoekyapa, a representative of the Tibetan spiritual leader in Europe, said Friday that the Dalai Lama “has consistently denounced such irresponsible and unethical behaviour”.
    Tibetan spiritual leaders are due to meet in Dharamshala in November.
    “At that time they should talk about it,” the Dalai Lama said in his televised comments Saturday. “I think the religious leaders should pay more attention.”
    https://www.hindustantimes.com/world-news/dalai-lama-i-knew-of-sex-abuse-by-buddhist-teachers-since-1990s/story-238DdgDwzQYU5rDfTSgl8M.html

  21. When compared to the Central Tibetan Administration (CTA) in Dharamsala that does not take any responsibility for their people like any proper government normally would, China is radically different and liberal for allowing sex abuse victims to express themselves on social media, despite its heavy censorship of the Internet.

    For people like Luo Xixi, whose online postings on sex abuse has garnered millions of views on Chinese social media, said that the government is gradually opening up to the #MeToo movement, a hashtag catch-phrase movement that encourages and empowers sex abuse victims to stand up against sex abuse. In China, those who are convicted of sexual abuse are severely dealt with by the law and laid off from work. The Central Tibetan Administration should take heed of how such cases are dealt with in China and not allow sex abuse perpetrators, especially Tibetan lamas to continue committing their crimes unchecked and without consequence.

    Social media gives sexual abuse victims in China voice to speak out
    By Violet Law, Special to USA Today
    BEIJING – After spending two months late last year nudging university officials to punish her former adviser for trying to pressure her and others into sex, Luo Xixi found unlikely help on China’s heavily censored internet.
    She published a post on Weibo, a popular microblog site similar to Twitter, to detail her own experiences and those of four others with the professor at Beijing University of Aeronautics and Astronautics. In a few hours, her post – initially targeting her less than 10 followers – garnered 3 million views.
    It had swift consequences in the conservative country, too: The professor was fired.
    “I don’t think the officials forgot to block me,” Luo told USA TODAY by phone from her California home, where she moved after graduation to work in software programming. “I can tell the government is trying to open the door to the #MeToo movement, little by little.”
    Sexual abuse scandals aren’t new in China, but they rarely have caused a stir in the past. In this deeply patriarchal society, women who spoke out before were often seen as airing dirty laundry in public and bringing shame upon their family.
    But with Luo’s post – the first by a Chinese to use her real name – the tide has turned and the floodgates to sexual misconduct allegations in China burst open.
    Other Chinese nationals living overseas began posting on various Chinese-language social media sites alleging sexual misconduct by academics. Since late July, every few days new victims and witnesses inside China have aired their accusations on chat groups or personal blogs against such prominent figures in philanthropy, the media, entertainment – including a national variety show host and a monk who heads the country’s Buddhist association.
    State censors have deleted some of the posts, though not before they percolated on cyberspace through re-posts and were amplified by local media reports.
    Much as the so-called Great Firewall has kept sites such as Facebook, Instagram, Snapchat, Twitter and most recently Reddit off-limits to China’s netizens, there is a plethora of popular homegrown sites.
    Also, as China’s censorship apparatus is known to employ AI, or artificial intelligence, to automatically block sensitive terms from posts and group chats, some netizens find a way around referring to #MeToo by using homophonic Chinese words that mean “rice rabbit.”
    “China has a contentious internet culture – people in China are used to taking their grievances online,” said Yang Guobing, a sociologist at the University of Pennsylvania who specializes in online activism in China. “(Censorship) hasn’t really stopped the determined protesters.”
    For example, in April, five Chinese living abroad, including one on the faculty at Wesleyan University in Connecticut and another teaching at Swarthmore College in Pennsylvania, posted open letters online demanding that Peking University release specifics of a 1998 investigation into a former professor following their undergraduate classmate’s suicide: They believe he repeatedly raped her. Even as she took her own life, the professor held on to his position for more than a decade and won national recognition.
    They distanced themselves from the #MeToo movement knowing that Chinese officials often are quick to crack down on organized actions.
    “Before I came forward, I told our classmates we shouldn’t hitch ourselves to any movement or political demand,” the Wesleyan professor Wang Ao wrote on one of his blogs. “I tend to think I’m just an outsider and volunteer.”
    Following the recent wave of allegations, however, a few of the accused ended up apologizing online. After well-known environmentalist Feng Yongfeng was accused of harassing several women, he posted his mea culpa on WeChat, a social media-cum-messaging app.
    And the fallout has been particularly swift for professors identified as perpetrators – all were let go or resigned from their jobs.
    The latest to face consequences is Xu Gang, associate professor of East Asian studies at the University of Illinois Urbana-Champaign. On at least two Chinese-language social media sites, Wang publicized his female colleagues’ accusations against Xu’s sexual harassment dating back two decades. He left his tenured position earlier this month.
    Meanwhile, Luo says she now embraces #MeToo, as she’s since realized the term is a rallying cry that resonates with the Chinese.
    “So more people can come forward,” she said. “So they know they’re not alone.”
    https://www.usatoday.com/story/news/world/2018/09/16/sex-abuse-victims-china-social-media-gives-them-voice-speak-out/1279302002/

    Social_media_gives_sexual_abuse_victims

  22. His Holiness the Dalai Lama’s speeches create headlines nowadays not because they bring wisdom and enlightening thoughts, but rather unpleasant feelings and disapprovals. From the sexist quip in 2015, his gaffe on Nehru, and his recent comment about Europe that caused him to be labelled as White Supremacist, there is now one more to add onto the list. In order to be congenial and consistent with the image of a Nobel Peace Laureate, His Holiness the Dalai Lama has been issuing statements, especially about Islam, such as redefining Jihad as an interior struggle.

    More and more people are expressing their doubt, with some even directly pointing out the mistakes in the Dalai Lama’s speech. This pattern of speech of strong statements that ends up in denial or apology seems consistent with his advice concerning the practice of Dorje Shugden. With the reasons behind the ban shifted so much over time, perhaps there really was never any validity behind the ban at all.

    TWO VERSIONS OF THE DALAI LAMA
    Should one be truthful about Islam when making pronouncements about it?
    September 20, 2018 Hugh Fitzgerald
    There seem to be two Dalai Lamas when it comes to Islam.
    The first Dalai Lama, like that other expert on Islam Pope Francis, knows that authentic Islam is opposed to terrorism, that Islam is all about peace, and that any Muslim who engages in violence for that very reason can not be a “genuine Muslim.”
    Here he is, for example, in a speech in Strasbourg in September 2016:
    “‘Any person who wants to indulge in violence is no longer a genuine Buddhist or genuine Muslim,’ says Tibet’s exiled spiritual leader.
    He argued that differentiating fundamentalism from Islam itself was a key way to stop violence and strengthen integration.
    The Dalai Lama has said there is no such thing as a “Muslim terrorist” as anyone who partakes in violent activities is not a “genuine” Muslim.
    Speaking at the European Parliament in Strasbourg in France at the end of last week, Tibet’s exiled spiritual leader suggested the phrase was a contradiction in terms and condemned those who commit violent acts in the name of religion.
    The Dalai Lama asserted that all religions were united by the values of love, compassion, tolerance and more. He argued that with this common ground the world would be able to build peace.
    Where and when have Muslims demonstrated “the values of love, compassion, tolerance…” to non-Muslims?
    “Buddhist terrorist. Muslim terrorist. That wording is wrong,” he said. “Any person who wants to indulge in violence is no longer a genuine Buddhist or genuine Muslim, because it is a Muslim teaching that once you are involved in bloodshed, actually you are no longer a genuine practitioner of Islam.”
    Where does it say anywhere in the Qur’an or the hadith that “once you are involved in bloodshed, actually you are no longer a genuine practitioner of Islam”? Nowhere. Quite the reverse: throughout the Qur’an, in 109 Jihad verses, Muslims are commanded to engage in bloodshed. In the Hadith, Muhammad, the Perfect Man and Model of Conduct — and therefore to be emulated — takes part in 27 military campaigns, orders the torture and killing of Kinana of Khaybar, directly engages in the decapitation of 600-900 bound prisoners of the Banu Qurayza, and is delighted to receive news of the murders of people who had mocked or opposed him, including Asma bint Marwan, Abu ‘Afak, and Ka’b bin al-Ashraf. Wasn’t this warrior and killer “involved in bloodshed”? And who, if not Muhammad, was a “genuine practitioner of Islam”?
    “All major religious traditions carry the same message: a message of love, compassion, forgiveness, tolerance, contentment, self-discipline – all religious traditions.”
    This isn’t true. There is no “message of love” for non-Muslims in Islam. Rather, Muslims are told to make war until all non-Muslims are subdued, and offered only the options of death, conversion to Islam, or enduring the permanent status of dhimmi, with its many onerous conditions. Where is the “love, compassion, forgiveness, tolerance, contentment,” etc. in any of this? Indeed, Muslims are taught to not even take “Christians and Jews as friends, for they are friends only with each other.” They are taught, too, according to a famous hadith, that they may smile at Infidels, as long as they curse them in their hearts. None of this suggests the “love, compassion, forgiveness, tolerance” that the Dalai Lama insists are the essence of Islam’s message.
    “He argued that differentiating between fundamentalism and Islam was a key way to stop violence and strengthen integration: ‘On that level, we can build a genuine harmony, on the basis of mutual respect, mutual learning, mutual admiration”.
    “Mutual respect, mutual learning, meaning admiration”? Is he unfamiliar with the Qur’anic verse that describes Muslims as the “best of peoples” (3:110) while the non-Muslims are described as “the most vile of creatures” (98:6)? How can Muslims admire those whom they have been told not to take even as friends, how can they admire those they are told are “the most vile of creatures”? It’s not possible.
    On what basis does the Dalai Lama make such remarks? It’s amazing to think that at the age of 83, with all the time in the world to have engaged in the study of other religions, he still has managed to avoid learning what Islam is all about. Or is it that he hopes that somehow, by dint of ignoring the essence of Islam, he can somehow affect the attitudes and behavior of Muslims? He is foolish to keep making pronouncements on Islam without having read, and studied, the Qur’an and Hadith. And he is both foolish and wicked if he has indeed read and studied the canonical Islamic texts, and decided that nonetheless he will ignore their content and attempt, using his great and quite undeserved prestige, to convince us that the authentic Islam — the same authentic Islam that Pope Francis refers to — has nothing to do with violence or terrorism.
    In September 2014, at a meeting in India, the Dalai Lama made the usual claim of the apologists that Jihad is a Spiritual Struggle:
    “Jihad combats inner destructive emotions. Everybody carries jihad in their hearts, including me,” the Dalai Lama said.
    This claim that Jihad is an interior struggle comes from a supposed hadith about Muhammad returning from the “Lesser Jihad” of warfare to the “Greater Jihad” of his own spiritual struggle. No one, by the way, has been able to find the source of this supposed hadith.
    The Dalai Lama said Indian Muslims can offer lessons on Shia-Sunni harmony as Shias feel safer in India than in Pakistan.
    Why would that be? It’s because the Hindu majority, which controls the police and security services, keep violence down between the sects, without favoring either side. In Pakistan, on the other hand, the Sunni majority does nothing to protect the Shi’a from Sunni attacks, such as those carried out by the anti-Shi’a terrorist group Sipah-e-Sahaba. The only “lesson” to be learned has nothing to do with Indian Muslims being somehow different, but rather, with the fact that non-Muslims in India are better able to hold the intra-Muslim violence in check.
    As far back as 2008, the Dalai Lama said what lots of Western leaders have been saying about Islam since 2001. He said “it was wrong, it was entirely unfair, to call Islam a violent religion.” But six years later, in September 2014, at a conference of religious leaders he had organized, the Dalai Lama seemed to modify his earlier brisk dismissal of any connection between Islam and violence, when he said that “killing in the name of faith is terrible.” The implication was clear: some people [Muslims] were killing in the name of faith, and while that was “terrible,” it was no longer “entirely unfair” to link some Muslims to such violence. Everyone understood what adherents he must have intended to set straight about their own faith. At least he recognized that some people “claimed” to be acting violently in accordance with the texts and teachings of their religion, even if those people were “wrong.”
    Then he showed he was still determined to give Islam a pass, adding in the same speech that “jihad was being misused and the term connotes fighting one’s own impurities.” No, that’s what the apologists maintain. He clearly had been reading too much Karen Armstrong. And still worse was to follow: “Jihad combats inner destructive emotions. Everybody carries jihad in their hearts, including me.” Apparently Muslims over the past 1400 years have everywhere misunderstood the true nature of jihad, which only very tangentially might have to do with fighting the Infidels, failing to understand that it describes an individual’s struggle to be a better person.
    Is it possible that the Dalai Lama really does not know by this point, in 2018, how Muslims understand the word “jihad” and how they historically have acted when commanded to wage “jihad,” does not know with what murderous meaning the Qur’an endows that word? Perhaps he really doesn’t know. Or perhaps he thinks that if he (and others) repeat this jihad-as-inner-struggle mantra, that many Muslims will in time convince themselves that that is really what “jihad” is about. But why would they listen to the Dalai Lama and not their own clerics? Other world leaders have described Islam in similarly misleading terms — Barack Obama (“the true peaceful nature of Islam”), Tony Blair (the Islamic State’s ideology is “based in a complete perversion of the proper faith of Islam”), Pope Francis (“Islam is a religion of peace”) – whenever they pontificated about Islam, a faith which they so maddeningly presume to know so much about. Muslim behavior did not change as a result. In the case of Obama, Blair and the Pope, one has the feeling that they really believe the nonsense they are spouting. With the Dalai Lama, who has been exposed to Islam in Asia for more than a half-century, his real beliefs are still not clear.
    The prominent Syrian cleric Ramadan al-Buti complained that when Westerners describe Islam as a “religion of peace,” they are not trying to defend Islam, but to trick Muslims into believing it is peaceful, and then – horribile dictu — into giving up the real doctrine of jihad for that ludicrous “inner struggle” business. Of course, Islam is about violence and war, said the truth-telling Ramadan Al-Buti. But why believe a prominent Muslim cleric about Islam, when there are so many non-Muslims, like the loquacious Dalai Lama, ready to tell both us, and Muslims, that the faith is all about peace and tolerance?
    At the same gathering, the Dalai Lama insisted that “India is the only country where different religions have been able to co-exist.” This was a bizarre remark, but the Dalai Lama is given to strange remarks. First, could he have forgotten that all over the Western world, people of different confessions have coexisted peacefully? Or is it that he just doesn’t want to say anything in praise of the West, because that would invite comparison with how Muslim states treat non-Muslims (very badly) compared to how the non-Muslim West treats Muslims (very generously)? Second, when he speaks about “coexistence” in India, hasn’t he overlooked the centuries of Muslim conquest and Muslim rule? In all his decades in India — he has lived there since 1959 — didn’t he learn the history of India, the country that gave him refuge, about the mass murder of tens of millions of Hindus, about the virtual disappearance of Buddhism, about the forced conversion of many millions — Hindus, Jains, Buddhists, more? Has he forgotten Mahmoud of Ghazni, and Aurangzeb, and all the other murderous Muslims in India’s history? Does any of that support his claim that India is “the only country where different religions…have been able to co-exist”? Coexistence, of a kind, only became possible in India once the British had deposed the Mughal rulers, and then, since 1947, Hindus dominated — and that domination is what allowed for coexistence.
    The Dalai Lama has claimed that Indian Muslims can offer lessons on Shia-Sunni harmony, as Shias feel safer in India than in Pakistan. He’s right – they do feel safer in India. But he’s wrong about the reason. It’s not that Indian Muslims can “offer lessons” on Sunni-Shia harmony to Muslims in Pakistan, which might hold out hope of lessening intra-Islamic hostilities. The sects remain just as ideologically at odds in India as in Pakistan. But the secret of tamping down the intra-Islamic violence is that the Indian government, in which Hindus predominate, can use force to suppress such intra-Islamic violence. It’s not that the Muslims in India are a different, less violent breed than their coreligionists in Pakistan, but that in India, the violence can be better held in check. In Pakistan, the Sunni government does little to reign in anti-Shi’a violence.
    The next time the Dalai Lama mentioned Islam was at a gathering of his followers from 27 countries on January 31, 2015. He said that “though terrorism has emerged as a global problem,” it should not be associated with Islam, as “Muslims were neither terrorist nor its sponsorer [sic].” No one had the bad taste to remind him of the nearly 25,000 terrorist attacks (now there have been 33,500) carried out by Muslims since 9/11; no one at the meeting had the nerve to jog his memory with mention of Charlie Hebdo, Hyper Cacher, Bataclan, Magnanville, Nice, London buses and metro stations, Lee Rigby, the Atocha station in Madrid, Theo van Gogh’s murder in Amsterdam, or the attacks at Fort Hood, Boston, New York, Los Angeles, Chicago, San Bernardino, Chattanooga, Orlando. No reporter asked him about Muhammad’s claim that “I have been made victorious through terror.”
    Like Pope Francis, who now says “equating Islam with violence is wrong” and just this past summer insisted again, astoundingly, that “all religions want peace,” the Dalai Lama is a “spiritual leader” who doesn’t want to call into conceivable question other faiths. All religions are good; no religion, rightly understood, can possibly countenance violence. Repeat ad libitum.
    The Dalai Lama offers treacly pieties, insisting that no religion could possibly be responsible for any violence or aggression by its adherents. His worldview cannot accommodate the real Islam, and its violent adherents who make the news every day, so he has chosen to believe in a sanitized, even imaginary, version of the faith.
    Yet the Dalai Lama has also shown, very occasionally, signs of justified worry. He has noticed that the migrants flowing into Europe have been a source of great anxiety and disruption, and this past May, in an interview with the Frankfurter Algemeiner Zeitung, he surprised many when he forthrightly said: “Europe, for example Germany, cannot [that is, must not] become an Arab country. Germany is Germany.” And “from a moral point of view too, I think the refugees should only be admitted temporarily. The goal should be that they return and help rebuild their countries.”
    This seemed to be a welcome volte-face from the pollyannish pronouncements of the past. Of course, one should notice that he said Germany “cannot become an Arab country,” rather than saying that Germany “cannot become a Muslim country.” It’s as if he still couldn’t bring himself to recognize that it is the faith of Islam, and not the ethnicity of some of its Believers, that makes Muslims permanently hostile to non-Muslims, and unable to integrate into their societies, that is, into Europe. But he certainly appeared to be suggesting that the migrants, almost all of them Muslims, should not be allowed to remain and transform the countries which had so generously admitted them. Rather, those migrants should eventually be sent back to “help rebuild their countries.” It was a welcome display of common sense. He appeared to recognize the danger of letting “Arab” (Muslim) migrants stay, and that a policy of sending them home after they had acquired skills useful in rebuilding their own countries, was morally justified. Some might say — you and I, for example — that it would have been morally justified to send them right back, without that training: the Western world is not some gigantic training center, and it owes the world’s Muslims exactly nothing.
    But then, in a visit to Paris in September 2016, the Dalai Lama called for entering into talks – a “dialogue”? – with the Islamic State so as to “end bloodshed in Syria and Iraq,” which showed a complete misunderstanding of the Islamic State. Its fighters are determined to carry on without letup against those it considers — not just Christians and Jews, Hindus and Buddhists, but also Shi’ites and even insufficiently-fanatical Muslims — to be Infidels. Not dialogue, but total destruction, is the only way to deal with the Islamic State. But even that will not end the threat, because the ideology on which ISIS rests cannot be destroyed, which means that new recruits to the cause, and new Islamic States, will keep appearing. The Dalai Lama’s notion of a “dialogue” with ISIS is a fantasy solution, by someone who doesn’t know what else to suggest.
    In the same speech, the Dalai Lama also repeated that “religion is never a justification for killing,” when Islam – see the Qur’an, see the Hadith – overflows with justifications for the killing of insubmissive Infidels. And the Muslim killers always justify their killings, being careful to cite chapter and verse, from the Qur’an, or to adduce evidence from the life of Muhammad as recorded in the Hadith, that lend textual support to their every act.
    Did the Dalai Lama see the killers of Drummer Rigby holding up their Qur’ans and quoting from it? Did he see the many leaders of the Islamic State, such as Al-Baghdadi, or propagandists for Al Qaeda, like Al-Awlaki, similarly quoting from the Qur’an to justify their attacks? Perhaps he managed to miss it all.
    In August 2018, the Dalai Lama appealed to Muslims in India to make efforts to reduce Shia-Sunni conflicts that are prevalent in some other countries and asserted that Islam is a religion of peace. He lamented the bloodshed over denominational differences, which he said should be avoided as Islam teaches compassion and harmony.
    The Dalai Lama has recently been speaking out about Sunni-Shi’a clashes, deploring them even as he offers no explanation as to why “peaceful” Muslims seem so often to engage in violence.
    Addressing an event in August 2018 at the Goa Institute of Management, the 14th Dalai Lama stressed the need for international brotherhood and harmony.
    “Muslims across the globe follow the same Quran and also pray five times a day. However, they are killing each other owing to differences between the sects like Shia and Sunni,” he said.
    The Dalai Lama said, “I was in Ladakh. I suggested to Ladakhi Muslims that Indian Muslims should make some efforts to reduce the conflict between Shias and Sunnis.”
    He told the audience that a national conference of Muslims would be organised in the coming months, which will be followed by a similar convention at the international level.
    He said that modern India has remained by and large peaceful due to over 1000-year-old history of religious harmony.
    The Dalai Lama’s claim is bizarre. Modern India did not “remain by and large peaceful” during the last 1000 years. It was the scene of bloody conquests by invading Muslims, who killed many millions, and once they had conquered and subjugated the Hindu, Jain, and Buddhist populations, they killed tens of millions more. The Indian historian K. S. Lal has written that 70-80 million non-Muslims in India were killed by Muslim armies. Tens of thousands of Hindu and Buddhist temples were destroyed. How can the Dalai Lama be unaware of this long history? After the Communist Chinese takeover of Tibet in 1959, he fled to India, where he, and tens of thousands of his followers, were given permanent refuge. Has he not, in all the decades he has lived in India, had the slightest interest in studying the history of the country that gave him refuge, and the effect of the Muslim conquests on Hindus and Buddhists? Is he unaware that Buddhism, his own religion, was virtually wiped out in India by the Muslim conquerors? Can he, the spiritual head of one branch of Buddhism, really be unaware of what happened to Buddhism in the land of its birthplace? Wasn’t he interested enough to find out?
    https://www.frontpagemag.com/fpm/271371/two-versions-dalai-lama-hugh-fitzgerald

  23. Transcript: Dalai Lama is a Racist Nazi
    https://www.youtube.com/watch?v=c_J_we4rp34

    Dalai Lama is a piece of shit and a disgusting scumbag. It is, it is insane this cunt comes to Europe and tells us that we should not accept more refugees. Is he fucking retarded? It is amazing, like you don’t expect from people like, like those to be Nazis and to support all the right. It’s just insane a spiritual leader is a fucking Nazi dude. Europe needs more refugees, way more than we already have. Do you understand? And this degenerate says that we should send refugees back to where they came from and that we should help the countries of the refugees. His suggestions are, it’s obvious, like obviously we should help the countries of the, of the refugees, of their origin, but we should not send anyone back. We need more refugees in Europe and we should not deport anyone. We should give money to the refugees so they can stay in Europe and live here. What this Dalai Lama is suggesting is very inhumane, that’s all what I wanted to say. Hopefully in future we will get more migrants in Europe. Hopefully we can help more people. Let’s hope, let’s hope for the better.

  24. The issue of Indian resentment towards the Tibetan refugees living on Indian soil is nothing new. The Tibetans have built comfortable lives for themselves in India and enjoy many privileges including exemption from paying tax. All of this is done without Tibetans showing genuine concern for the less fortunate in their host country.

    The story below, which took place over 24 years ago, is a reflection of how fragile the Tibetan situation is in India. When a Tibetan murdered an Indian following a dispute, chaos ensued, and the Dalai Lama had to consider moving out of Dharamsala. Tensions between the Indian and Tibetan community have not normalised and remain high in the area even until today.

    Hate campaign shatters calm of Dalai Lama
    TIM MCGIRK in New Delhi | Wednesday 11 May 1994 00:02
    THE Dalai Lama, the spiritual and political leader of Tibet, has threatened to move the headquarters of his government-in-exile from Dharamsala, in the Himalayas of northern India, after two local politicians incited Indians to go on a rampage against Tibetan refugees.
    The calm of Dharamsala, the forested retreat where the Dalai Lama and 8,000 other Tibetan monks and refugees have been living since 1960, was shattered on 22 April when an Indian youth, who belonged to a caste of shepherds known as the gaddis, was stabbed to death by a Tibetan in a fight which developed over an India versus Pakistan cricket match on television.
    During the funeral Krishan Kapoor, a politician belonging to the rightwing Hindu Bharatiya Janata Party (BJP), yanked the shroud off the corpse, reached into the cadaver’s open stomach, pulled out a length of intestine, and held it high. ‘This is what the Tibetans have done]’ he yelled.
    The mourners went berserk. Shouting ‘Death to the Dalai Lama]’ and ‘Long Live Deng Xiaoping]’ the mob stormed the compound of the Tibetan government-in-exile, smashed windows, set fires and destroyed furniture. They then looted Tibetan shops and beat up refugees.
    Not to be outdone by Mr Kapoor, the rival Congress politician, a shrill ex-princess named Chandresh Kumari, helped circulate a petition calling for the Dalai Lama and the Tibetans to get out of India. The Dalai Lama, a Nobel Peace Prize winner, was abroad during these events, but in a statement he said: ‘To avoid a conflict becoming a major problem in the future, it is best that I move out of Dharamsala. I am very, very sad that an individual incident has, unfortunately, been allowed to be manipulated by local politicians and this makes it serious.’ He mentioned moving to Bangalore, in southern India, which would mean dismantling the government-in-exile’s offices, Tibetan medicine centres, libraries, monasteries and schools. In all, more than 100,000 Tibetan refugees are scattered around the country.
    In goading the gaddis against the Tibetans, both Mr Kapoor and Ms Kumari are aiming to pick up support from the poor but numerous shepherds’ community. Even before the stabbing, the gaddis’ resentment against the refugees was high. They blame them for driving up land prices and envy the prosperity of some Tibetan shopowners.
    One recent pamphlet warned: ‘If you Tibetans do not leave Dharamsala by 25 July, we will bomb you out.’
    https://www.independent.co.uk/news/world/hate-campaign-shatters-calm-of-dalai-lama-1435112.html

    Hate campaign shatters calm of Dalai Lama

  25. A Plot to Murder the Dalai Lama

    Deputy Chief Minister of Karnataka, South India, says there is a plot to murder the Tibetan spiritual leader, the Dalai Lama.

    Link to the original video: https://www.indiatoday.in/india/video/fight-for-separate-lingayat-religion-karnataka-deputy-cm-alleges-murderous-plot-against-dalai-lama-more-1353993-2018-10-02

    http://video.dorjeshugden.com/comment-videos/comment-1538514480.mp4


  26. A plot to murder the Dalai Lama by a Jamaat-ul-Mujahideen Bangladesh (JMB) terrorist named Kausar was recently uncovered. Kausar planned to cause the Dalai Lama’s demise and blow up Buddhist temples in the Indian State of Karnataka as revenge for the attacks on Rohingya Muslims by some Buddhists in Myanmar.

    Although Kausar’s plans are appalling and cannot be justified, it is a reminder that the Dalai Lama as a well-known Buddhist personality has a moral obligation to discourage religious persecution in any form. This even includes the discrimination experienced by Dorje Shugden practitioners.

    Bengaluru: JMB terrorists targeted Buddhist temples in Karnataka?
    Tue, Oct 2 2018 01:46:48 PM
    Daijiworld Media Network – Bengaluru (MS)
    Bengaluru, Oct 2: Explosive information about the plans of Jamaat-ul-Mujahideen Bangladesh (JMB) terrorist Kausar alias Muneer Sheikh alias Mohammed Jahidul Islam (38) has been unearthed in which he had targeted to blow up the Buddhist temples of the state.
    Earlier in the National Investigation Agency (NIA) investigation, it came to light that Kausar had planned to plant a bomb at the programme of Buddhist leader Dalai Lama that was held in the month of August at Ramanagara. Dalai Lama had participated in the programme that was held on August 13 at the Dalai Lama Institute of Higher Education, which is situated at the Bengaluru – Mysuru road. Kausar was arrested by NIA on August 7, barely six days before the programme.
    With regard to this information, the top officials of the CID department have held a meeting on Monday, October 1 and it was decided to conduct a separate investigation of this issue, as per the information given by home minister.
    It was also decided to gather information to know whether Kausar had visited the sites of important Buddhist temples in the state like Bailukuppe Tibetan Camp at Kushalnagar in Kodagu, Kollegal and the camp at Mundagod of Uttara Kannada district.
    It is confirmed from the interrogation that Kausar had planned to conduct acts of sabotage and explosions, targeting the Buddhists living in India, as a revenge to the attacks on Rohingya Muslims by the Buddhists in Myanmar. In addition, the investigating officers have also said that Kausar, who had lived in and around Bengaluru from 2014, had hatched a plot to kill Dalai Lama.
    NIA officials had arrested an accomplice of Kausar in the case of Bodh Gaya bombings. It is also confirmed that the JMB terrorists had planned in Kerala to carry out acts of sabotage in the state of Karnataka. It is learnt that a special team will be sent to Kerala also to know Kausar’s link there.
    One accomplice of Kausar still absconding
    NIA has so far arrested seven accused in the Bodh Gaya explosion case. However, Arif Hussain, one more accused and accomplice of Kausar is absconding. Arif is one of the members of the gang that kept IED explosives in the Kalachakra ground of Bodh Gaya. During the investigation, a shocking piece of information has come to light that Arif had met Kausar after the blasts and also discussed with regards to the failure of the intended plan.
    Expert in manufacturing IED explosives
    Kausar, the JMB terrorist is an expert in manufacturing IED explosives. He had come to India with his accomplice Muzafir Rehman from Bangladesh and had planned to carry out terrorist acts on a large scale. Kausar had also trained his accomplices with regards to the manufacture of IED.
    No information of intended bombings in state, says CM
    “No plot was hatched to kill Buddhist leader Dalai Lama in the state of Karnataka. Police are about to file charge sheet against the accused who have been arrested for the bomb blasts that took place in Bodh Gaya. However, I do not know why the name of Dalai Lama is mentioned in this issue. There is no relation between terrorist Kausar, who was caught in Ramanagara, and the attempt on the life of Dalai Lama. However, the police are going to conduct investigation in this angle also. The central government has not sought any information in this regard from the state government,” clarified CM Kumaraswamy to the media.
    Speaking on the issue, Dr G Parameshwar, DCM, said, “The officers of NIA are not sharing any information with us with regard to the plot hatched by the terrorists. They gather information at the international level and arrest the terrorists.”
    Former CM Jagadish Shettar accused the state government and said, “A comprehensive inquiry has to be conducted relating to the issue of the plot to kill Dalai Lama by JMB terrorists. The arrest of suspected terrorists by the NIA shows the utter failure of the state CID.” 
    http://www.daijiworld.com/news/newsDisplay.aspx?newsID=531008

    Bengaluru JMB terrorists targeted Buddhist temples in Karnataka

  27. The fact that rangzen activists aim for the goal of Tibetan independence is at odds with the Dalai Lama’s goal for Tibet’s autonomy. This is nothing new but it is an undeniable fact that the Dalai Lama is the most recognisable Tibetan face and representative for the Tibetan Cause. However, for years now there has been a deficit of trust between China and the Dalai Lama, which leaves the future of Tibetan refugees in limbo.

    Recently, the Dalai Lama tried to take conciliatory steps towards China by acknowledging that development in the Tibet Autonomous Region is beneficial and expressed his desire to return to China. He even said he wants to go on pilgrimage to Mount Wutai, China’s most famous Buddhist site. The fact that the Rangzen people are still protesting against China however shows their true colour. They are against the Dalai Lama and want to make sure that his efforts to help Tibetans are unsuccessful.

    Activists coalition rally against “Xi-the-Pooh” at Un headquarters in NY
    [Thursday, September 20, 2018 18:01]
    By Tenzin Dharpo
    DHARAMSHALA, Sep. 20: Activists from various countries that calls for freedom from China’s repression gathered in front of the United Nation’s headquarters in New York City on Tuesday on the opening day of the 73rd General Assembly to protest CCP honcho Chinese President Xi Jinping.
    Activists from Tibet, East Turkestan, Southern Mongolia and Hong Kong, Taiwan as well as pro-democracy groups in unison called for the end to repressive policies implemented by China and freedom for their countries. The coalition labelled the Chinese president “Xi-the Pooh” in resemblance to cartoon character Winnie the Pooh who is incidentally banned in China, in addition to calling the Chinese leader “Xitler” likening him to infamous Nazi dictator Adolf Hilter.
    Members of the Students for a Free Tibet, Tibetan Youth Congress and Tibetan National Congress joined in the rally that saw activists throw ink at an effigy of Xi in apparent solidarity with Chinese woman Dong Yaoqiong who threw ink at a poster of Xi in Shanghai on July 4. The 29-year-old from Hunan province was arrested by Chinese police in July and has been detained in a mental institution, sources say. 
    SFT Executive Director Dorjee Tsetan led the protest where activists denounced China’s narrative that Xi as the face of new China inching towards leadership in the global arena and reiterate their resistance in the face of Xi-led CCP’s totalitarian rule.
    Tiananmen massacre survivor and pro-democracy activist Rose Tang wrote in her Facebook page, “Very honoured to be with my sisters and brothers from Tibet, East Turkestan, Southern Mongolia, Hong Kong, Taiwan, China and the US to de-face Xitler. Xitler and the Chinese Communist Party rely on lies and violence; our weapons are peace, love and compassion. We shall defeat Xitler!”
    Representatives from various occupied nations and activists such as Ilshat Hassan, President of Uyghur American Association, Enghebatu Togochog, Director of Southern Mongolian Human Rights Information Center, Sarah Cook, Senior Researcher for East Asia, Freedom House, Teng Baio, Chinese Human Rights Lawyer and Activist, Omer Karnat, Director, Uyghur Human Rights Project, Ngawang Tharchin, President, Regional Tibetan Youth Congress NY/NJ, Anna Cheung, Activist, New York For Hong Kong and Marvin Kumetat, US Program Coordinator, Unrepresented Nations and Peoples Organization were seen speaking at the protest rally in New York city.
    http://www.phayul.com/news/article.aspx?id=40781&article=Activists+coalition+rally+against+%E2%80%9CXi-the-Pooh%E2%80%9D+at+Un+headquarters+in+NY

    Activists coalition rally against “Xi-the-Pooh” at Un headquarters in NY

  28. Sex Predator in a Monk’s Robes?

    In USA, Shambhala’s head Sakyong Mipham with his huge ceremonial hat, blue and gold brocades on a high throne. So much pomp and ceremony and underneath it all was a monster… a sexual predator in religious robes exploiting women and people. Such a disgusting shame. Sakyong should be barred from any activities in the future and go for counselling. He needs it badly. His father was Chogyam Trungpa who did the same thing to women and included drugs and orgies in the 70′s. Dalai Lama supports Sakyong Mipham as sizeable donations were given to the Dalai Lama’s office. Shame. We all thought Dalai Lama was clairvoyant and can see the hearts of sentient beings? Sakyong Mipham wears monk robes, shaves his head but has a wife and kids. Why keep wearing monk robes? He is wearing monk robes to look authentic as he is not authentic. Easier to swindle and fool people. Ontop of wearing robes, shaved head masquerading as a monk, has a wife and kids, he further attacks other women sexually. What kind of spiritual leader is this? Disgusting.

  29. These old Tibetan thangkas are very beautiful, thank you for sharing them with us. All the thangkas here were painted before the Dorje Shugden ban, they give us an idea of the popularity of Dorje Shugden practice back then. More importantly which lineages practised Dorje Shugden.

    The CTA claims Dorje Shugden practice is sectarian, he will be angry if his followers follow the teachings of another lineage, especially the Nyingma tradition. But take a look at these thangkas, they are of different lineages, there is even one of Nyingma lineage. If Dorje Shugden does not like Nyingma teachings, why would a Nyingma practitioner depict Dorje Shugden in the lama thangka?

    The CTA has been lying about the true nature of Dorje Shugden. According to Trijang Rinpoche, Dorje Shugden is an emanation of Manjushri, thus he can be relied on. Many high lamas also rely on him, this is the proof that he is very beneficial to the practitioners. I hope people will be more open to examine these facts and stop discriminating against the Dorje Shugden practitioner. I also hope the ban will be lifted very soon!

  30. China and India are becoming closer and in a recent meeting have agreed on some points. One of these points is that the Dalai Lama will not be allowed to carry out any more political activities against China on Indian soil. Being a spiritual leader, why is he so political anyway? The Indian leaders are slowly silencing the Dalai Lama and the Tibetans in India. The Dalai Lama and his Tibetan government in-exile regime had better make friends with China already. They should either go back to Tibet/China or become Indian citizens and remain silent.

    China will review new inputs on Azhar

    Delhi says no anti-Chinese activity will be allowed in India

    China has assured India that it will, in future, consider any additional information that is provided on Jaish-e-Mohammad (JeM) chief Masood Azhar to designate him as an international terrorist.

    The assurance was given by Minister of Public Security of the People’s Republic of China, Zhao Kezhi, to Home Minister Rajnath Singh at a high-level meeting held in New Delhi last week.

    Dalai Lama’s visit

    On its part, India said its territory would not be used for any political activity against China, when Beijing raised the visit of the Dalai Lama to Arunachal Pradesh in 2016.

    The Doklam stand-off between the armies of the two countries at the China-Sikkim-Bhutan tri-junction last year, which lasted for over two months, was not raised by either side.

    China had blocked India’s proposal to designate Azhar as an international terrorist at a UN sanctions committee. “The Chinese Minister also promised action on United Liberation Front of Assam leader Paresh Baruah, who is said to be hiding in China. He said they would consider any fresh information provided by India on both Azhar and Baruah,” said a senior government official.

    China considers Arunachal Pradesh a disputed territory and has referred to Tibetan leader Dalai Lama as a “separatist.” China was categorical that no protests or demonstrations should be organised by the Tibetans here.

    ‘A spiritual leader’

    “They wanted to raise the so-called disputed status of Arunachal Pradesh, but we did not agree to include it in the agenda. The Chinese delegation was assured that no political activity against the Chinese will be allowed from any Indian territory and as far as the Dalai Lama is concerned, he is a spiritual Tibetan leader who was given shelter in India,” said the official.

    Beijing also raised the unrest in Xinjiang province and sought India’s cooperation on the movement of Uighur militants.

    ‘No Uighur militants’

    “There is no evidence of the movement of Uighur militants in India, but the Chinese raised the subject as they have an apprehension that they may use India as a transit. They were assured that no such activity will be allowed,” said the official.

    On October 22, India and China signed an agreement to “strengthen and consolidate discussions and cooperation in the areas of counter-terrorism, organised crime, drug control and other such relevant areas.”

    A Memorandum of Understanding had been signed in 2005 with China, but that lapsed two years ago.

    https://www.thehindu.com/news/national/will-consider-information-on-azhar-china-tells-india/article25347756.ece

    ChinaWillReviewNewInputs

  31. Wow, these are really a good pictorial history of the Buddhas in form of the thangkas. I had noticed that Dorje Shugden was in the thangkas and obviously non-sectarian as he had been practice by other schools of Tibetan Buddhism. These are good documented truth of Dorje Shugden. And the Tibetan Leaders alleged contrary. Well, here is another proof against the allegations. Wake up CTA! Dorje Shugden is a beneficial protector that had helped countless. Please recognise your mistake and lift the ban swiftly to reunite your people.

  32. Took me a whole week to read all the information. Getting a bit of indigestion but the bottomline, in my opinion, is that the CTA is smart. A fragmented nation, albeit one in exile, is easy to manipulate. Keep them ignorant by giving just the most rudimentary education to them where they, CTA can say that their fellow Tibetans are given education. Thus, CTA is the “hero” in their eyes and thus will refuse to see logic and truth that is right in front of their eyes. Rather, they prefer to see the untruth that is spun by CTA as it is “what CTA said” and is more convenient.

    The sly intentions and bad intention creates such negative karma and if the Tibetans themselves do not make an effort to remove this ignorance, then their karma will continue the bad cause and thus reap bad results. The Buddha taught that only we ourselves can change our own bad karma by changing the cause to have a different effect.

    All that admin here can do is to try and educate the Tibetans. But, there is a saying, “there is none so blind as those who refuse to see”. All that the thangkas tell us is that Dorje Shugden was accepted and has been practiced and paid homage to over the centuries and is not just any deity.

    Blind like the Tibetans who gather bad karma by throwing insults at those who practice Dorje Shugden and thse who are merely disseminating knowledge gathered over the centuries. Hopefully, all these negative karma are not so heavy that the Tibetans will continue to be exiled for a few more generations.

    India is showing signs that the Tibetans may not be tolerated there for much longer. Where can the Tibetans be exiled to? That is the million dollar question.

  33. A powerful article, a must-read! Makes people wonder, why are they so biased against China when all the other countries are doing exactly what China is doing but behind the facade of ‘democracy’? 👎

    Opinion: In Search Of Historical Parallels For China’s Rise
    October 15, 20182:55 PM ET
    Alexis Dudden teaches history at the University of Connecticut and is the author of Japan’s Colonization of Korea and Troubled Apologies Among Japan, Korea, and the United States. Jeffrey Wasserstrom (@jwassers) teaches history at University of California, Irvine, and is the author of Eight Juxtapositions: China through Imperfect Analogies from Mark Twain to Manchukuo and coauthor of China in the 21st Century: What Everyone Needs to Know.
    History can be helpful in making sense of what the Chinese Communist Party is doing within and beyond the borders of the People’s Republic of China. But when it comes to understanding today’s China, history is an imperfect guide. Neat parallels with the past aren’t possible. Certain aspects of China today are completely without historical precedent. And even when certain parallels do become possible, history isn’t helpful in quite the way that either Chinese President Xi Jinping or others promoting comparisons to the past may assume.
    Some have warned that as China threatens to displace the U.S. as a world power, war is inevitable — the so-called Thucydides Trap. While it may be tempting now to view the U.S. as Sparta to China’s Athens, this analogy does not stand up to scrutiny. There are more than just two major states locked in competition. Moves by Russia, the European Union, Japan and other powers will affect what does or does not happen next. The existence of international organizations and nuclear weapons alone makes it problematic to summon ancient Greek wars as templates for contemporary geopolitical tensions.
    Xi’s own ideas about the past are particularly significant, and similarly flawed. In promoting his outward-facing Belt and Road Initiative — an ambitious global infrastructure project — and his more domestically focused “Chinese dream” vision of national rejuvenation, he advances the idea that China should be seen as both rebooting and rejecting the past.
    In terms of rebooting, he presents the Belt and Road Initiative as putting a glorious new high-tech spin on the ancient Silk Road. In terms of rejecting, he presents China as breaking completely from the way two previous rising powers — the U.S. and Japan — behaved during the so-called “century of humiliation,” the period between 1839 and 1949 when they were part of an imperialist ganging-up on China.
    But there are no perfect historical analogies for the Belt and Road Initiative. It is not the modern version of the ancient Silk Road. That “road” was actually a set of roads, and they evolved organically, not via a top-down edict. In addition, Silk Roads also were defined by flows in different directions, with China being transformed by things moving into the country as much as by things heading out from it.
    Similarly, there are no perfect analogies to Beijing’s aggressive actions in the South China Sea or its creation of a vast network of indoctrination camps for Uighurs in Muslim-majority Xinjiang.
    As historians of China and Japan, what intrigues us, though, is that some of the most revealing imperfect analogies that come to mind lie precisely where Xi claims no precedents should be sought: in the actions and rhetoric of America and Japan between the first Opium War and the second world war — the period encompassing China’s century of humiliation.
    As America and Japan leapfrogged up the world’s geopolitical hierarchy, they each, as China does now, generated awe, anxiety and an admixture of the two. Much like China today, these two countries were associated with rapid economic development (facilitated by limits on the rights of laborers), technological advances (such as impressive new train lines) and territorial expansion (including, in each case, asserting control over islands in the Pacific Ocean).
    Leaders in Washington and Tokyo then, like those in Beijing now, often claimed to be breaking with the playbooks of previous empires. They asserted that their actions were motivated not by a naked desire for greater power but by a wish to improve the lot of people already under their control in borderlands or those being brought under their control farther away. When they used force, they claimed, they did so only to ensure stability and order.
    Beijing’s recent actions in Xinjiang and Tibet have echoes in Tokyo’s actions in Manchuria in the 1930s and Washington’s in the Philippines at the turn of the 19th century. Tokyo sent soldiers and settlers to Manchuria and exerted direct and indirect influence over the territory. Japanese official publications treated Manchuria’s people much in the same way as China’s Xinhua News Agency now treats those of Xinjiang and Tibet — as inhabitants of a backward and dangerous frontier that needed guidance from a government in a more advanced capital. In the Philippines, American proponents of expansion similarly celebrated the influx of new people and the importing of “modern” ideas, institutions and influences.
    History does suggest that Beijing’s leaders might consider doing things to make their actions less similar to the negative models of Japanese and U.S. expansion that loom large in China’s textbooks. They could grant greater agency to Uighurs and Tibetans in the path of their assimilationist development moves — allowing various languages to be taught in schools, for example — and reverse the trend in Xinjiang of disappearing people into camps, which conjures up other troubling historical analogies as well.
    In the South China Sea, Beijing is doing things that anyone steeped in the American and Japanese pasts will find familiar. But there are new twists.
    In the 1850s, the Japanese government built six Odaiba island fortresses in Tokyo Bay as a defensive strategy, primarily against the Americans. During an 1879 tour of China and Japan, former U.S. president Ulysses S. Grant boasted about his nation’s completion of the transcontinental railroad, which is notable in this context because it was a grand, “belt”-like project that, among other things, facilitated his successors’ annexations of Hawaii and the Philippines, as well as other islands.
    Beijing’s recent pressure on international airlines to shade Taiwan the same color as the mainland on their maps is a new turn. It does, though, recall schoolchildren’s maps in Japan being modified to include Taiwan in 1895, when Tokyo annexed the island into its growing empire. The same thing occurred again in 1910, when Japan subsumed Korea.
    One important difference between China’s expansionist moves and those of the United States and Japan is how they resonated at home. Until Japan took its dark turn in the late 1930s that resulted in the cataclysmic events of 1945, Japanese critics of Tokyo’s territorial ambitions could express their views in public.
    Mark Twain, a writer Xi admires, found it distasteful when the U.S. took control of the Philippines — when, as he put it, the “eagle put its talons” into new places with rapacious greed.
    Some Chinese citizens doubtlessly feel similarly about their government’s actions in the South China Sea, as well as its repressive moves in Xinjiang and Tibet. Unlike Twain or domestic critics of Japanese expansionism, though, it would be dangerous for China’s people to voice their concerns openly. That may be one of the most troubling comparisons from the past and present.
    https://www.npr.org/2018/10/15/657019981/opinion-in-search-of-historical-parallels-for-chinas-rise

    ty

  34. “The bottom line is its not about whether anyone trusts or likes China but whether China can help these countries advance their own respective national interests. And the answer is yes. Correspondingly the question is whether any country can afford not to access China’s vast consumer market moving into the future. Not doing business is bad for local economies and no one will elect or re-elect a government that presides over a failing economy.”~NY Times

    How China Has Defied Expectations, in Canada and Around the Globe
    By Ian Austen
    Nov. 23, 2018
    In Saskatchewan, farming is done on a grand scale. So when I visited the Canadian Western Agribition in Regina this week for an upcoming story, I wasn’t surprised to find that the annual gathering of Western farmers is almost overwhelmingly large, luring 127,000 visitors last year to a city of 215,000.
    Like all agricultural exhibitions, the Agribition has a wide array of activities for city dwellers like me, including a rodeo, horse shows and cattle judging. But what started as a regional exhibition 48 years ago has grown into a global event. Cattle ranchers, many from distant parts of North America, parade their livestock to buyers from around the world looking to improve their herds.
    When I asked breeders where their customers come from these days, many of them said China.
    Canada, like the rest of the world, has not escaped the effects of China’s move from isolated backwater to a global economic and political force. For the past several months, more than a dozen New York Times reporters, editors, photographers and designers have been examining China’s dramatic rise in a project called China Rules, which launched this week.
    Phil Pan, our Hong Kong-based Asia editor, has worked in China for about two decades and returned to writing to produce the must-read opening essay on how China’s rise has defied expectations.
    Political shifts in Washington and Beijing helped influence the timing of the series. “One factor was certainly a sense at the beginning of the year that America under Trump was in retreat or withdrawing from the world,” Phil said.
    Under President Xi Jinping, China saw an opportunity to step up, he said. And in recent months, he said, “We began to see this fundamental shift in the relationship between the U.S. and China from engagement to competition.”
    While President Trump has attacked China and launched a trade war against it, Canada has taken an opposing track. Prime Minister Justin Trudeau has said repeatedly that his government is moving toward a full-scale free trade agreement with China, though that movement’s progress has been stately, at best.
    And Mr. Trudeau’s government continues to rebuff American security warnings about allowing equipment made from Huawei Technologies, the Chinese telecommunications company with research operations in Canada, into the coming upgrade of Canada’s wireless networks.
    I asked Phil if Canadians can, or should, trust China.
    “I think the debate in Canada and the United States probably will be much less about trust than about interests,” he said. “Is the fact that the Chinese political system is authoritarian a problem for our national interest?”
    Here, for your weekend reading pleasure, is more from our China Rules series:
    • The American Dream Is Alive. In China.
    • How China Made Its Own Internet
    • How China Took Over Your TV
    • How China Is Writing its Own (Hollywood) Script
    • The World, Built by China
    Among the stories still to come in the series is an examination of China’s authoritarian control of its citizens, as well as articles on how the country is challenging the global, liberal democratic order and why its economic rise left many Western economists red-faced.
    If after reading China Rules, you’d like to discuss the series, we have a new Facebook group: Examining China’s Reach With The New York Times.
    In Conversation
    Mark Thompson, president and chief executive officer of The New York Times Company, will join Chrystia Freeland, Canada’s minister of foreign affairs, in conversation at the University of Toronto on Tuesday, December 11. The two will discuss U.S.-Canada relations, foreign policy challenges and more. Details and ticket information are available here.
    And a final reminder that Sam Tanenhaus, a former editor of The New York Times Book Review, will moderate a panel on book reviewing on Friday, Nov. 30, also in Toronto. Use the code CANADALETTER for $5 off the ticket price.
    Trans Canada
    —The turmoil that followed the arrest of six teenagers accused of sexual assault during hazing rituals at an elite private school in Toronto is prompting some Canadians to question the value of all-boys schools.
    —Canada is pushing the United States to end steel and aluminum tariffs before the ceremonial signing of the replacement deal for Nafta. But Washington is considering another, similarly unappealing measure to replace the duties.
    —An art historian from Queen’s University in Kingston, Ontario is among the curators of an exhibit that uses imaging technology to peel back the layers of Bruegel’s complex masterpieces.
    —In Opinion, Amanda Siebert wrote that the legalization of recreational marijuana in Canada will allow medical research to blossom.
    —While the United States dithers, Canada has approved new regulations that will allow for the sale of cars with headlights that automatically adjust their beams, letting drivers see farther down the road without blinding oncoming traffic.
    A native of Windsor, Ontario, Ian Austen was educated in Toronto, lives in Ottawa and has reported about Canada for The New York Times for the past 15 years. Follow him on Twitter at @ianrausten.
    https://www.nytimes.com/2018/11/23/world/canada/china-defied-expectations-canada.html

  35. Everyone is expecting a communist China to fail. But in fact China is getting stronger and bigger and more powerful. China proves communism can work to the chagrin of ‘democratic’ countries such as the US who is jealous and threatened of their own status quo. China will continue to grow according to the New York Times.

    The Land That Failed to Fail
    The West was sure the Chinese approach would not work. It just had to wait. It’s still waiting.
    By PHILIP P. PAN
    Photographs by BRYAN DENTON
    NOV. 18, 2018
    In the uncertain years after Mao’s death, long before China became an industrial juggernaut, before the Communist Party went on a winning streak that would reshape the world, a group of economics students gathered at a mountain retreat outside Shanghai. There, in the bamboo forests of Moganshan, the young scholars grappled with a pressing question: How could China catch up with the West?
    It was the autumn of 1984, and on the other side of the world, Ronald Reagan was promising “morning again in America.” China, meanwhile, was just recovering from decades of political and economic turmoil. There had been progress in the countryside, but more than three-quarters of the population still lived in extreme poverty. The state decided where everyone worked, what every factory made and how much everything cost.
    The students and researchers attending the Academic Symposium of Middle-Aged and Young Economists wanted to unleash market forces but worried about crashing the economy — and alarming the party bureaucrats and ideologues who controlled it.
    Late one night, they reached a consensus: Factories should meet state quotas but sell anything extra they made at any price they chose. It was a clever, quietly radical proposal to undercut the planned economy — and it intrigued a young party official in the room who had no background in economics. “As they were discussing the problem, I didn’t say anything at all,” recalled Xu Jing’an, now 76 and retired. “I was thinking, how do we make this work?”
    The Chinese economy has grown so fast for so long now that it is easy to forget how unlikely its metamorphosis into a global powerhouse was, how much of its ascent was improvised and born of desperation. The proposal that Mr. Xu took from the mountain retreat, soon adopted as government policy, was a pivotal early step in this astounding transformation.
    China now leads the world in the number of homeowners, internet users, college graduates and, by some counts, billionaires. Extreme poverty has fallen to less than 1 percent. An isolated, impoverished backwater has evolved into the most significant rival to the United States since the fall of the Soviet Union.
    An epochal contest is underway. With President Xi Jinping pushing a more assertive agenda overseas and tightening controls at home, the Trump administration has launched a trade war and is gearing up for what could be a new Cold War. Meanwhile, in Beijing the question these days is less how to catch up with the West than how to pull ahead — and how to do so in a new era of American hostility.
    The pattern is familiar to historians, a rising power challenging an established one, with a familiar complication: For decades, the United States encouraged and aided China’s rise, working with its leaders and its people to build the most important economic partnership in the world, one that has lifted both nations.
    During this time, eight American presidents assumed, or hoped, that China would eventually bend to what were considered the established rules of modernization: Prosperity would fuel popular demands for political freedom and bring China into the fold of democratic nations. Or the Chinese economy would falter under the weight of authoritarian rule and bureaucratic rot.
    But neither happened. Instead, China’s Communist leaders have defied expectations again and again. They embraced capitalism even as they continued to call themselves Marxists. They used repression to maintain power but without stifling entrepreneurship or innovation. Surrounded by foes and rivals, they avoided war, with one brief exception, even as they fanned nationalist sentiment at home. And they presided over 40 years of uninterrupted growth, often with unorthodox policies the textbooks said would fail.
    In late September, the People’s Republic of China marked a milestone, surpassing the Soviet Union in longevity. Days later, it celebrated a record 69 years of Communist rule. And China may be just hitting its stride — a new superpower with an economy on track to become not just the world’s largest but, quite soon, the largest by a wide margin.
    The world thought it could change China, and in many ways it has. But China’s success has been so spectacular that it has just as often changed the world — and the American understanding of how the world works.
    There is no simple explanation for how China’s leaders pulled this off. There was foresight and luck, skill and violent resolve, but perhaps most important was the fear — a sense of crisis among Mao’s successors that they never shook, and that intensified after the Tiananmen Square massacre and the collapse of the Soviet Union.
    Even as they put the disasters of Mao’s rule behind them, China’s Communists studied and obsessed over the fate of their old ideological allies in Moscow, determined to learn from their mistakes. They drew two lessons: The party needed to embrace “reform” to survive — but “reform” must never include democratization.
    China has veered between these competing impulses ever since, between opening up and clamping down, between experimenting with change and resisting it, always pulling back before going too far in either direction for fear of running aground.
    Many people said that the party would fail, that this tension between openness and repression would be too much for a nation as big as China to sustain. But it may be precisely why China soared.
    Whether it can continue to do so with the United States trying to stop it is another question entirely.
    Apparatchiks Into Capitalists
    None of the participants at the Moganshan conference could have predicted how China would take off, much less the roles they would play in the boom ahead. They had come of age in an era of tumult, almost entirely isolated from the rest of the world, with little to prepare them for the challenge they faced. To succeed, the party had to both reinvent its ideology and reprogram its best and brightest to carry it out.
    Mr. Xu, for example, had graduated with a degree in journalism on the eve of Mao’s violent Cultural Revolution, during which millions of people were purged, persecuted and killed. He spent those years at a “cadre school” doing manual labor and teaching Marxism in an army unit. After Mao’s death, he was assigned to a state research institute tasked with fixing the economy. His first job was figuring out how to give factories more power to make decisions, a subject he knew almost nothing about. Yet he went on to a distinguished career as an economic policymaker, helping launch China’s first stock market in Shenzhen.
    Among the other young participants in Moganshan were Zhou Xiaochuan, who would later lead China’s central bank for 15 years; Lou Jiwei, who ran China’s sovereign wealth fund and recently stepped down as finance minister; and an agricultural policy specialist named Wang Qishan, who rose higher than any of them.
    Mr. Wang headed China’s first investment bank and helped steer the nation through the Asian financial crisis. As Beijing’s mayor, he hosted the 2008 Olympics. Then he oversaw the party’s recent high-stakes crackdown on corruption. Now he is China’s vice president, second in authority only to Xi Jinping, the party’s leader.
    The careers of these men from Moganshan highlight an important aspect of China’s success: It turned its apparatchiks into capitalists.
    Bureaucrats who were once obstacles to growth became engines of growth. Officials devoted to class warfare and price controls began chasing investment and promoting private enterprise. Every day now, the leader of a Chinese district, city or province makes a pitch like the one Yan Chaojun made at a business forum in September.
    “Sanya,” Mr. Yan said, referring to the southern resort town he leads, “must be a good butler, nanny, driver and cleaning person for businesses, and welcome investment from foreign companies.”
    It was a remarkable act of reinvention, one that eluded the Soviets. In both China and the Soviet Union, vast Stalinist bureaucracies had smothered economic growth, with officials who wielded unchecked power resisting change that threatened their privileges.
    Mikhail Gorbachev, the last leader of the Soviet Union, tried to break the hold of these bureaucrats on the economy by opening up the political system. Decades later, Chinese officials still take classes on why that was a mistake. The party even produced a documentary series on the subject in 2006, distributing it on classified DVDs for officials at all levels to watch.
    Afraid to open up politically but unwilling to stand still, the party found another way. It moved gradually and followed the pattern of the compromise at Moganshan, which left the planned economy intact while allowing a market economy to flourish and outgrow it.
    Party leaders called this go-slow, experimental approach “crossing the river by feeling the stones” — allowing farmers to grow and sell their own crops, for example, while retaining state ownership of the land; lifting investment restrictions in “special economic zones,” while leaving them in place in the rest of the country; or introducing privatization by selling only minority stakes in state firms at first.
    “There was resistance,” Mr. Xu said. “Satisfying the reformers and the opposition was an art.”
    American economists were skeptical. Market forces needed to be introduced quickly, they argued; otherwise, the bureaucracy would mobilize to block necessary changes. After a visit to China in 1988, the Nobel laureate Milton Friedman called the party’s strategy “an open invitation to corruption and inefficiency.”
    But China had a strange advantage in battling bureaucratic resistance. The nation’s long economic boom followed one of the darkest chapters of its history, the Cultural Revolution, which decimated the party apparatus and left it in shambles. In effect, autocratic excess set the stage for Mao’s eventual successor, Deng Xiaoping, to lead the party in a radically more open direction.
    That included sending generations of young party officials to the United States and elsewhere to study how modern economies worked. Sometimes they enrolled in universities, sometimes they found jobs, and sometimes they went on brief “study tours.” When they returned, the party promoted their careers and arranged for others to learn from them.
    At the same time, the party invested in education, expanding access to schools and universities, and all but eliminating illiteracy. Many critics focus on the weaknesses of the Chinese system — the emphasis on tests and memorization, the political constraints, the discrimination against rural students. But mainland China now produces more graduates in science and engineering every year than the United States, Japan, South Korea and Taiwan combined.
    In cities like Shanghai, Chinese schoolchildren outperform peers around the world. For many parents, though, even that is not enough. Because of new wealth, a traditional emphasis on education as a path to social mobility and the state’s hypercompetitive college entrance exam, most students also enroll in after-school tutoring programs — a market worth $125 billion, according to one study, or as much as half the government’s annual military budget.
    Another explanation for the party’s transformation lies in bureaucratic mechanics. Analysts sometimes say that China embraced economic reform while resisting political reform. But in reality, the party made changes after Mao’s death that fell short of free elections or independent courts yet were nevertheless significant.
    The party introduced term limits and mandatory retirement ages, for example, making it easier to flush out incompetent officials. And it revamped the internal report cards it used to evaluate local leaders for promotions and bonuses, focusing them almost exclusively on concrete economic targets.
    These seemingly minor adjustments had an outsize impact, injecting a dose of accountability — and competition — into the political system, said Yuen Yuen Ang, a political scientist at the University of Michigan. “China created a unique hybrid,” she said, “an autocracy with democratic characteristics.”
    As the economy flourished, officials with a single-minded focus on growth often ignored widespread pollution, violations of labor standards, and tainted food and medical supplies. They were rewarded with soaring tax revenues and opportunities to enrich their friends, their relatives and themselves. A wave of officials abandoned the state and went into business. Over time, the party elite amassed great wealth, which cemented its support for the privatization of much of the economy it once controlled.
    The private sector now produces more than 60 percent of the nation’s economic output, employs over 80 percent of workers in cities and towns, and generates 90 percent of new jobs, a senior official said in a speech last year. As often as not, the bureaucrats stay out of the way.
    “I basically don’t see them even once a year,” said James Ni, chairman and founder of Mlily, a mattress manufacturer in eastern China. “I’m creating jobs, generating tax revenue. Why should they bother me?”
    In recent years, President Xi has sought to assert the party’s authority inside private firms. He has also bolstered state-owned enterprises with subsidies while preserving barriers to foreign competition. And he has endorsed demands that American companies surrender technology in exchange for market access.
    In doing so, he is betting that the Chinese state has changed so much that it should play a leading role in the economy — that it can build and run “national champions” capable of outcompeting the United States for control of the high-tech industries of the future. But he has also provoked a backlash in Washington.
    ‘Opening Up’
    In December, the Communist Party will celebrate the 40th anniversary of the “reform and opening up” policies that transformed China. The triumphant propaganda has already begun, with Mr. Xi putting himself front and center, as if taking a victory lap for the nation.
    He is the party’s most powerful leader since Deng and the son of a senior official who served Deng, but even as he wraps himself in Deng’s legacy, Mr. Xi has set himself apart in an important way: Deng encouraged the party to seek help and expertise overseas, but Mr. Xi preaches self-reliance and warns of the threats posed by “hostile foreign forces.”
    In other words, he appears to have less use for the “opening up” part of Deng’s slogan.
    Of the many risks that the party took in its pursuit of growth, perhaps the biggest was letting in foreign investment, trade and ideas. It was an exceptional gamble by a country once as isolated as North Korea is today, and it paid off in an exceptional way: China tapped into a wave of globalization sweeping the world and emerged as the world’s factory. China’s embrace of the internet, within limits, helped make it a leader in technology. And foreign advice helped China reshape its banks, build a legal system and create modern corporations.
    The party prefers a different narrative these days, presenting the economic boom as “grown out of the soil of China” and primarily the result of its leadership. But this obscures one of the great ironies of China’s rise — that Beijing’s former enemies helped make it possible.
    The United States and Japan, both routinely vilified by party propagandists, became major trading partners and were important sources of aid, investment and expertise. The real game changers, though, were people like Tony Lin, a factory manager who made his first trip to the mainland in 1988.
    Mr. Lin was born and raised in Taiwan, the self-governing island where those who lost the Chinese civil war fled after the Communist Revolution. As a schoolboy, he was taught that mainland China was the enemy.
    But in the late 1980s, the sneaker factory he managed in central Taiwan was having trouble finding workers, and its biggest customer, Nike, suggested moving some production to China. Mr. Lin set aside his fears and made the trip. What he found surprised him: a large and willing work force, and officials so eager for capital and know-how that they offered the use of a state factory free and a five-year break on taxes.
    Mr. Lin spent the next decade shuttling to and from southern China, spending months at a time there and returning home only for short breaks to see his wife and children. He built and ran five sneaker factories, including Nike’s largest Chinese supplier.
    “China’s policies were tremendous,” he recalled. “They were like a sponge absorbing water, money, technology, everything.”
    Mr. Lin was part of a torrent of investment from ethnic Chinese enclaves in Hong Kong, Taiwan, Singapore and beyond that washed over China — and gave it a leg up on other developing countries. Without this diaspora, some economists argue, the mainland’s transformation might have stalled at the level of a country like Indonesia or Mexico.
    The timing worked out for China, which opened up just as Taiwan was outgrowing its place in the global manufacturing chain. China benefited from Taiwan’s money, but also its managerial experience, technology and relationships with customers around the world. In effect, Taiwan jump-started capitalism in China and plugged it into the global economy.
    Before long, the government in Taiwan began to worry about relying so much on its onetime enemy and tried to shift investment elsewhere. But the mainland was too cheap, too close and, with a common language and heritage, too familiar. Mr. Lin tried opening factories in Thailand, Vietnam and Indonesia but always came back to China.
    Now Taiwan finds itself increasingly dependent on a much more powerful China, which is pushing ever harder for unification, and the island’s future is uncertain.
    There are echoes of Taiwan’s predicament around the world, where many are having second thoughts about how they rushed to embrace Beijing with trade and investment.
    The remorse may be strongest in the United States, which brought China into the World Trade Organization, became China’s largest customer and now accuses it of large-scale theft of technology — what one official called “the greatest transfer of wealth in history.”
    Many in Washington predicted that trade would bring political change. It did, but not in China. “Opening up” ended up strengthening the party’s hold on power rather than weakening it. The shock of China’s rise as an export colossus, however, was felt in factory towns around the world.
    In the United States, economists say at least two million jobs disappeared as a result, many in districts that ended up voting for President Trump.
    Selective Repression
    Over lunch at a luxurious private club on the 50th floor of an apartment tower in central Beijing, one of China’s most successful real estate tycoons explained why he had left his job at a government research center after the crackdown on the student-led democracy movement in Tiananmen Square.
    “It was very easy,” said Feng Lun, the chairman of Vantone Holdings, which manages a multibillion-dollar portfolio of properties around the world. “One day, I woke up and everyone had run away. So I ran, too.”
    Until the soldiers opened fire, he said, he had planned to spend his entire career in the civil service. Instead, as the party was pushing out those who had sympathized with the students, he joined the exodus of officials who started over as entrepreneurs in the 1990s.
    “At the time, if you held a meeting and told us to go into business, we wouldn’t have gone,” he recalled. “So this incident, it unintentionally planted seeds in the market economy.”
    Such has been the seesaw pattern of the party’s success.
    The pro-democracy movement in 1989 was the closest the party ever came to political liberalization after Mao’s death, and the crackdown that followed was the furthest it went in the other direction, toward repression and control. After the massacre, the economy stalled and retrenchment seemed certain. Yet three years later, Deng used a tour of southern China to wrestle the party back to “reform and opening up” once more.
    Many who had left the government, like Mr. Feng, suddenly found themselves leading the nation’s transformation from the outside, as its first generation of private entrepreneurs.
    Now Mr. Xi is steering the party toward repression again, tightening its grip on society, concentrating power in his own hands and setting himself up to rule for life by abolishing the presidential term limit. Will the party loosen up again, as it did a few years after Tiananmen, or is this a more permanent shift? If it is, what will it mean for the Chinese economic miracle?
    The fear is that Mr. Xi is attempting to rewrite the recipe behind China’s rise, replacing selective repression with something more severe.
    The party has always been vigilant about crushing potential threats — a fledgling opposition party, a popular spiritual movement, even a dissident writer awarded the Nobel Peace Prize. But with some big exceptions, it has also generally retreated from people’s personal lives and given them enough freedom to keep the economy growing.
    The internet is an example of how it has benefited by striking a balance. The party let the nation go online with barely an inkling of what that might mean, then reaped the economic benefits while controlling the spread of information that could hurt it.
    In 2011, it confronted a crisis. After a high-speed train crash in eastern China, more than 30 million messages criticizing the party’s handling of the fatal accident flooded social media — faster than censors could screen them.
    Panicked officials considered shutting down the most popular service, Weibo, the Chinese equivalent of Twitter, but the authorities were afraid of how the public would respond. In the end, they let Weibo stay open but invested much more in tightening controls and ordered companies to do the same.
    The compromise worked. Now, many companies assign hundreds of employees to censorship duties — and China has become a giant on the global internet landscape.
    “The cost of censorship is quite limited compared to the great value created by the internet,” said Chen Tong, an industry pioneer. “We still get the information we need for economic progress.”
    A ‘New Era’
    China is not the only country that has squared the demands of authoritarian rule with the needs of free markets. But it has done so for longer, at greater scale and with more convincing results than any other.
    The question now is whether it can sustain this model with the United States as an adversary rather than a partner.
    The trade war has only just begun. And it is not just a trade war. American warships and planes are challenging Chinese claims to disputed waters with increasing frequency even as China keeps ratcheting up military spending. And Washington is maneuvering to counter Beijing’s growing influence around the world, warning that a Chinese spending spree on global infrastructure comes with strings attached.
    The two nations may yet reach some accommodation. But both left and right in America have portrayed China as the champion of an alternative global order, one that embraces autocratic values and undermines fair competition. It is a rare consensus for the United States, which is deeply divided about so much else, including how it has wielded power abroad in recent decades — and how it should do so now.
    Mr. Xi, on the other hand, has shown no sign of abandoning what he calls “the great rejuvenation of the Chinese nation.” Some in his corner have been itching to take on the United States since the 2008 financial crisis and see the Trump administration’s policies as proof of what they have always suspected — that America is determined to keep China down.
    At the same time, there is also widespread anxiety over the new acrimony, because the United States has long inspired admiration and envy in China, and because of a gnawing sense that the party’s formula for success may be faltering.
    Prosperity has brought rising expectations in China; the public wants more than just economic growth. It wants cleaner air, safer food and medicine, better health care and schools, less corruption and greater equality. The party is struggling to deliver, and tweaks to the report cards it uses to measure the performance of officials hardly seem enough.
    “The basic problem is, who is growth for?” said Mr. Xu, the retired official who wrote the Moganshan report. “We haven’t solved this problem.”
    Growth has begun to slow, which may be better for the economy in the long term but could shake public confidence. The party is investing ever more in censorship to control discussion of the challenges the nation faces: widening inequality, dangerous debt levels, an aging population.
    Mr. Xi himself has acknowledged that the party must adapt, declaring that the nation is entering a “new era” requiring new methods. But his prescription has largely been a throwback to repression, including vast internment camps targeting Muslim ethnic minorities. “Opening up” has been replaced by an outward push, with huge loans that critics describe as predatory and other efforts to gain influence — or interfere — in the politics of other countries. At home, experimentation is out while political orthodoxy and discipline are in.
    In effect, Mr. Xi seems to believe that China has been so successful that the party can return to a more conventional authoritarian posture — and that to survive and surpass the United States it must.
    Certainly, the momentum is still with the party. Over the past four decades, economic growth in China has been 10 times faster than in the United States, and it is still more than twice as fast. The party appears to enjoy broad public support, and many around the world are convinced that Mr. Trump’s America is in retreat while China’s moment is just beginning.
    Then again, China has a way of defying expectations.
    Philip P. Pan is The Times’s Asia Editor and author of “Out of Mao’s Shadow: The Struggle for the Soul of a New China.” He has lived in and reported on China for nearly two decades.
    Jonathan Ansfield and Keith Bradsher contributed reporting from Beijing. Claire Fu, Zoe Mou and Iris Zhao contributed research from Beijing, and Carolyn Zhang from Shanghai.
    Design: Matt Ruby, Rumsey Taylor, Quoctrung Bui Editing: Tess Felder, Eric Nagourney, David Schmidt Photo Editing: Craig Allen, Meghan Petersen, Mikko Takkunen Illustrations: Sergio Peçanh

    https://www.nytimes.com/interactive/2018/11/25/world/asia/china-rules.html

  36. India and China now pushing ahead with resolution of their border disputes. It looks like India is finally ready to officially drop the Tibet card.

    Excerpt:

    “India and China will have “early harvest” talks on their vexed border dispute as many agreements have been reached by both sides since their top leaders met in Wuhan, Beijing said on Monday”.

    Sino-Indian ‘early harvest’ spells scorched earth for Tibetan dreams.

    Too bad for Tibetans in India. Too bad for Tibetan leadership. Their karma coming back soon for all the harms they have done.

    India, China for ‘early harvest’ talks on border
    November 27, 2018
    BEIJING: India and China will have “early harvest” talks on their vexed border dispute as many agreements have been reached by both sides since their top leaders met in Wuhan, Beijing said on Monday.
    Days after India and China pledged to intensify their efforts to resolve a decades-long boundary feud in their border talks, the Chinese Foreign Ministry said that New Delhi and Beijing have agreed to authorise the Working Mechanism for Consultation and Coordination on border affairs to start “early harvest consultations.”
    The Ministry’s spokesperson Geng Shuang said India’s National Security Advisor and Chinese State Councillor had a constructive and forward-looking meeting at the 21st round of border talks last week.
    Asked what he meant by “early harvest,” Geng did not elaborate.
    “After the Wuhan summit between Indian Prime Minister Narendra Modi and Chinese President Xi Jinping, the bilateral relations have made very positive progress and made new developments.
    Indo-Asian News Service
    http://gulftoday.ae/portal/f8b61f20-9429-48df-b61d-06df2e236b51.aspx

  37. Dear Lobsang Sangye and Tibetan Govt in exile in Dharamsala,

    How come after 60 years you are still not at the G20 meetings? How come you cannot get your country back? How come the world economies and power are shifting towards the East which is China? How come you cannot get Tibetan autonomy, or freedom or any leeway with China? How come your negotiations with China is a failure and you produced nothing?

    You run around begging for FREE MONEY from Europe, Australia, Japan, Canada, Taiwan and US for 60 years now but no one in your refugee community has made it big or successful? Where did all the money go? In your pockets? How come all your Tibetans from India/Nepal are going back to Tibet or leaving to the west. How come your schools in India are empty? How come Dharamsala is emptying out?

    How come you are getting weaker and more world governments are ignoring you? How come more are paying attention to China? Less governments are willing to pay attention to you and the Tibet cause? Where is all your rangzen groups? How come they are not effective? Maybe they are disillusioned with your corruption, lies and underhanded tactics and human rights abuses using religion to divide your own people?

    What happened to you? Why are you and your community your Tibetan ‘parliament’ such losers and failures? How come you cannot achieve anything?

    Are you going to continue to beg for more FREE MONEY to fund your trips, houses, children’s education, vacations, five star hotels, nice brocade chubas, expensive accessories, and properties. You know the ordinary Tibetan in India has gotten nothing in financial help of the hundreds of millions in aid for that last 60 years you Tibetan exiled government pocketed. Is that why your Tibetan people in India and Nepal are all leaving to back to Tibet and the west? You failed?

    Your policies and work are not effective.

    Too bad.

    China rises at the G20
    The global balance of power is shifting from West to East
    Tensions loom over Argentina, which plays host to the 2018 summit of the G20 which started on November 30. The G20 is an international forum of the EU and the heads of state of 19 major economies, which discusses global economic challenges. And the challenges are mounting.
    Globalization is in reverse, as the US threatens to escalate its trade war with China and other trading partners; and xenophobia is rife in many Western countries. These challenges are a threat to global prosperity, but what will shape much of the long-term evolution of the global economy is the rise of China and other emerging economies.
    Much of the focus at the G20 has been on Donald Trump and his series of sidebar meetings with other leaders, especially Xi Jinping. Trump has said that it is “highly unlikely” that he would postpone the planned increase in tariff levels from 10% to 25% on $200 billion of Chinese goods in January 2019.
    Of course, this may be bluster and a frequent refrain from apologists for Trump is: “Take note of what the president does, not what he says.” But we may be on the cusp of a full-blown trade war, which will not be confined to the US and China and which will reverse and reconfigure globalization. Entering foreign markets will be more costly and global supply chains will be disrupted.
    Globalization is not inevitable
    The notion that globalization is a natural phenomenon, akin to the change in the seasons or the weather or gravity, is a frequent refrain. During his tenure as prime minister of the United Kingdom, Tony Blair opined: “I hear people say we have to stop and debate globalization. You might as well debate whether autumn should follow summer.” A pithy turn of phrase, but patently not true.
    The configuration and extent of globalization are shaped by public policy and technological change. When this changes, it can, in turn, accelerate, slow, or reverse globalization. In periods of severe economic crisis, it has been common for countries to become inward looking — blaming “others” for economic problems and resorting to protectionism and controls on immigration.
    In the interwar period, for example, the response to the Great Depression was a trade war and competitive devaluations as the Gold Standard unraveled. Similarly, since the 2008-09 financial crisis and the Great Recession that followed, there has been a worldwide rise in protectionist measures and Trump’s interventions may lead to a new phase of “delocalization.”
    An evolving global economic order
    Major economic crises often reflect endemic flaws within the structure of the global economy and lead to major changes in global economic leadership. The crises and lessons of the interwar period led to the establishment of the Bretton Woods system, which managed the world economy during the post-war golden age of capitalism until the early 1970s. It was the system that created new international institutions (the IMF, World Bank, and GATT, which was the forerunner of the WTO) and this was underpinned by the dominance of the US economy.
    But the relative strength of the US (and the dollar) declined and the system unraveled in the late 1960s and early 1970s. This collapse, and a series of oil crises, led to another major economic crisis which temporarily stalled globalization and led to shifting reliance on the power of unfettered market forces.
    Liberal market capitalism may have been unleashed, but is still not ubiquitous in the world economy. The picture of a fully globalized world and the dominance of free markets is a partial distortion of a complex picture. The extent to which countries have embraced the global market agenda is highly variable.
    Although many developed countries have deregulated financial markets, capital controls and managed currencies are still highly prevalent in developing countries. In terms of trade, tariffs have been reduced since World War II but they have not been eradicated.
    Meanwhile, the use of non-tariff barriers has increased, with roughly 80% of all traded goods affected by these restrictive rules and regulations — and these are prevalent in developed countries. The ongoing chaos of Brexit illustrates that “free trade” is not a natural state but is negotiated, complex, and dependent on a litany of regulations and agreements.
    Deregulation, the hollowing out of the welfare state, and intensified global competition have led to rising income and wealth inequality in many Western countries. And many of those who have not benefited from globalization have also borne the brunt of the austerity policies that followed the financial crisis and the Great Recession. The resulting backlash against globalization helps explain the election of Trump and the vote for Brexit.
    The rise of China
    The G20 will focus on current instability but there are long-term structural shifts which are leading to a rebalancing of the global economy. The balance of power is shifting from West to East and we are in the early stages of transition to China as the dominant world economy.
    China is already the largest economy in the world (measured in purchasing power parity) and PwC (using World Bank data) estimates that by 2050, the Chinese economy will be 72% larger than the US. Further, by 2050, six of the largest eight economies will be countries that are still emerging markets.
    China is home to many of the world’s largest companies, including major tech companies like Alibaba and Tencent. It is investing rapidly in research and innovation and although the dollar remains the dominant world currency, the IMF has added the renminbi to its basket of global reserve currencies. It will only become more important as Trump’s policy of American isolationism continues.
    This year’s G20 summit will focus on maintaining some semblance of international cooperation and preventing a global trade war. The short-term noise will probably come from Trump. But China can play a long-term game as its position in the global economy is on the rise. In the face of the gales of the long-term shifts in the global economy, Trump can blow hard now — but as far as the future is concerned, he will be blowing in the wind.
    Michael Kitson is University Senior Lecturer in International Macroeconomics, Cambridge Judge Business School. This article previously appeared in Reuters.
    https://www.dhakatribune.com/opinion/op-ed/2018/12/01/china-rises-at-the-g20

  38. TIBETANS SHOULD NOT HAVE MONKS AS LEADERS, THAT IS A BIG MISTAKE

    Note what Namdol Lhagyari said is progressive and unlike the usual Tibetan rhetoric:

    “The problem I see right now is how reliant we are on one individual,” Namdol Lhagyari, 32, the youngest member of Tibet’s exile parliament, said. “I understand that every freedom movement requires one role model, one leader, who would push everyone in the right direction, bring everyone to one goal. But he has reached an age where we will have to prepare ourselves for a post-Dalai Lama.”

    Source: https://themediaproject.org/news/2018/12/3/as-the-dalai-lama-ages-tibetan-exiles-turn-to-secular-unity-over-sacred

    👎

    These are important points to remember:

    1. Tibetan lamas and monks SHOULD not enter politics. They should not hold positions of power, leadership and political roles. It will demean the Dharma. They are not trained, nor qualified nor have the credentials to be in government. They also do much damage to religion as people start to respect them less. The lines between respecting them as spiritual beings (sangha) and speaking against them when they are in government and make wrong decisions become blurred.

    2. Monks and nuns should not get involved with the running of the country but should stick to education. Giving good education to the public about ethics, morality and in some cases Buddhism. No one wants to see a political monk or nun. Because it contradicts the very reason they renounced the worldly life in order to enter a life of contemplation, learning, meditation and gaining enlightenment.

    3. Look at other countries where Buddhism is strong where sangha is sangha and never get involved with government or being public officials. In Thailand, Cambodia, Laos, Burma, Sri Lanka etc where there are tens of thousands of sangha, you don’t see them in the government at all. Local or national governments both do not have sangha. Even in Christian countries you don’t see priests in government. That is Tibet’s big mistake to place monks/high lamas in so many government positions and as public officials. Very dangerous for the country as it has proven with Tibet and Tibetans.

    4. Monks, nuns and high lamas should do dharma practice, produce books, videos, give teachings, guide the public, do funerals, blessings, be a nurturer, study dharma, build real temples, keep existing temples spiritual, animal shelters, environmentalists, be mediators, help with orphanages, shelters, the poor, half way houses, poor houses, and basically all sorts of charities that benefit the mind and body of sentient beings that is NOT GOVERNMENT BASED. If sangha gives good education, they can produce kind and good leaders to run the country.

    Tibetans should never never never allow Sangha (monks, nuns and spiritual personages) to be involved with government, politics and rule of law because it ends up in disaster. That is how Tibet lost it’s country and will never get it back. There are too many monks in the Tibetan Parliament and as leaders remember Samdhong Rinpoche as the prime minister of exiles. That was very bad. The King of Tibet currently is a monk. How does that look? Very political.
    Tibet made that huge mistake and Tibet will never recover from it.

    Forum: http://www.dorjeshugden.com/forum/index.php?topic=6226.0

  39. Differences between Dalai Lama and CTA president put Tibetan politics in a tailspin
    By Rajeev Sharma, November 27, 2018 SouthasianMonitor.com

    Tibetan politics is in a tailspin as there are signs of serious differences between the 14th Dalai Lama, unquestionably the supreme and undisputed leader of the Tibetans, and Lobsang Sangay, president of the Central Tibetan Administration (CTA).

    The immediate provocation is the unceremonious cancellation of the 13th Religious Conference of the Schools of Tibetan Buddhism and Bon Tradition, which was scheduled between November 29 and December 1 year in Dharamshala. Insiders have revealed that the conference was cancelled by Lobsang without consulting the Dalai Lama.

    Even more intriguing is the timing of the move. Knowledgeable sources in the Tibetan establishment in India disclosed that Lobsang made the move while the Dalai Lama was travelling back from Japan, knowing that he wouldn’t be able to do anything to stop it.

    Tibetan politics is turning out to be a cloak-and-dagger mystery. According to sources, Lobsang waited until the Dalai Lama was on his way to the airport before ordering the Department of Religion and Culture to cancel the event. Interestingly, the cancellation of the conference is available by way of an announcement in English on the CTA website.

    The CTA’s Department of Religion and Culture announced that owing to the sudden demise of the supreme head of the Nyingma tradition, Kathok Getse Rinpoche, who passed away this week in Nepal and in respecting the sentiments of the followers of Nyingma tradition, the 13th Religious Conference of the Schools of Tibetan Buddhism and Bon Tradition was being indefinitely postponed.

    The department cited that many lamas and representatives of the Nyingma tradition were unable to participate because of Rinpoche’s passing away.

    On November 22, the CTA organised a prayer service to mourn the demise of Rinpoche, the 7th supreme head of the Nyingma school of Tibetan Buddhism. Rinpoche passed away following an accident on November 19 in Pharping, Nepal. He was 64.

    Sources say the Dalai Lama is furious with Lobsang Sangay for trying to take credit for his negotiations with China about returning to Tibet.

    Sangay claimed that the Dalai Lama has failed for 60 years in negotiations with China, but he has the power and ability to succeed. This is also an indication of how weak the Dalai Lama’s current position is. Sangay knows that the Dalai Lama has been negotiating with China about returning and he’s trying to position himself to take credit for it. Had this happened a few years ago the Dalai Lama would have had him removed, but since his cancer has become terminal, Sangay has been consolidating his position among the exiled community. He controls the press department of the Tibetan government-in-exile and has done so since he ousted Dicki Chhoyang.

    For the record, the head of the department, which cancelled the conference, was appointed by Sangay.

    By the time the Dalai Lama returned to India the event was cancelled and announcements were issued to the media while he was still in the flight, which would have prevented a confirmation with the Tibetan leader and nothing could have been done to stop it. The reason given for the cancellation was the death of a senior monk.

    Sources said that the real reason for the CTA president to keep the Dalai Lama in the dark was because the latter would decide again whether to back the Karmapa as his successor. The Karmapa issue has been a major reason of discord between the Dalai Lama and the CTA president. Sources spoke about a telephonic conversation between the Dalai Lama and Sangay in this regard on November 22 when the former was in Japan.

    During this conversation, furious arguments broke out between the two. The Dalai Lama is said to have “shouted” at Sangay, saying that the Karmapa wouldn’t be chosen and that he wouldn’t be dictated terms by anyone. In this conversation, the Dalai Lama used some expletives in Tibetan language which he did not expect Sangay to understand as the CTA president doesn’t know the language. However, a Lobsang aide is said to have translated what the Dalai Lama said.

    This marks the most significant power play ever between the different factions within the Tibetan exile leadership. In other words, it’s now an all-out battle between the Dalai Lama and Lobsang Sangay over the future of the exile community, which may worsen in the days to come.

    (The writer is a columnist and strategic analyst who tweets @Kishkindha)

    Source: http://southasianmonitor.com/2018/11/27/differences-between-dalai-lama-and-cta-president-put-tibetan-politics-in-a-tailspin/

    ===================================

    This interesting article has much food for thought:

    1. Dalai Lama is angry and shouting expletives as Lobsang Sangay. Everyone knows the Dalai Lama is in full control. He claims he’s retired from politics but this is just to say what the west wants to hear so he can continue getting funding. It looks good to the west that he voluntarily gave up power and this makes him look progressive. But the Dalai Lama controls everything from behind and if you don’t agree with his decisions, he will be furious. Every Tibetan knows this well.

    2. Interesting the article mentions Dalai Lama’s cancer is terminal. Everyone knew this but the Dalai Lama tries to cover this point up. Why? Who knows? What is the problem if people knows he has cancer. Tibetan govt tries to play it down.

    3. Dalai Lama is angry as his successor will only be on his terms and no one else may dictate to him the terms as Lobsang Sangay tried to do so since it is not a democracy in practice. As all Tibetans know, the Dalai Lama is the Lama-King and he has full power and no one may contradict him. The face he shows the west (soft, friendly, diplomatic, easy-going, democratic) is all just for the west. The face Dalai Lama shows his Tibetan people (fierce, King, angersome, in charge and must be obeyed) is how it really is. Tibetans know the Dalai Lama controls everything and fully manages all politics. People are not happy with this but dare not speak up as there is no democracy.

    Writer Rajeev Sharma is telling the situation like it really is. Finally the truth is coming out. Tibetan government in exile is a regime in every sense of the world that depends on all the hundreds of millions of free dollars it has been taking from the west, Japan, Australia and so on. It exists on free money. It is not a good government and has failed all negotiations with China due to the Tibetan leaders’ arrogance. Why arrogance? They think the world will force China to do what Tibetans leaders want and that they are so important on everyone’s agenda. Tibetans are on no one’s top agenda and China is an economic and military super power. China will not and will never kowtow to the Tibetan demands. It is the Tibetans who must beg China to be friends and get some concessions if at all possible. No country has ever dared stand up to USA, but China has and China is growing in power yearly. Everyone is scrambling to be China’s friend and saying goodbye to the Tibetan cause. Tibetan cause is the thing of the past and no economic benefits to support Tibetan cause.

    These days every country votes in leaders that can better their country’s economy due to world recession. So every country has to do business and trade and aid with China to improve their economy. If you side with the Dalai Lama and Tibetan govt in exile in India, what do you get? Nothing! So leaders of every nation realize this now and will continue to make friends with China and say goodbye to the Dalai Lama. Dalai Lama on a personal level may be rich, famous and sells a lot of books, but that won’t get Tibet back. That won’t win the support of leaders of the free world and other nations.

  40. These thangkas are so sacred and authentic. Do take note that most of the thangkas have Dorje Shugden in it. What has the CTA got to say now?

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.…Instead of turning away people who practise Dorje Shugden, we should be kind to them. Give them logic and wisdom without fear, then in time they give up the ‘wrong’ practice. Actually Shugden practitioners are not doing anything wrong. But hypothetically, if they are, wouldn’t it be more Buddhistic to be accepting? So those who have views against Dorje Shugden should contemplate this. Those practicing Dorje Shugden should forbear with extreme patience, fortitude and keep your commitments. The time will come as predicted that Dorje Shugden’s practice and it’s terrific quick benefits will be embraced by the world and it will be a practice of many beings.

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