Some very courageous monks from both Gaden and Sera Monasteries have recently revealed many very interesting facts as below, which contradict what has been popularized. It seems that the truth has been covered up and denied by the Tibetan Government since the escape of the Dalai Lama and his people in 1959:

- First, it was under H.H. Trijang Rinpoche’s advice that the Dalai Lama sought the counsel of the enlightened Dharma Protector Dorje Shugden through the most famous oracle in the land, Panglung Oracle.

- By following Dorje Shugden’s instructions, the Dalai Lama escaped many terrible fates. For example, once, when the Chinese invaded the Norbulingka Palace (Dalai Lama’s summer home), they literally could not see the Dalai Lama and so he was not harmed. At that time, the Dalai Lama was carrying a Dorje Shugden thangka.

- Through the Panglung Oracle, Dorje Shugden advised the Dalai Lama to leave Tibet immediately and advised him which route to take. Dorje Shugden assured that he would protect the Dalai Lama. The Dalai Lama followed this instruction and left immediately. The day after, the Dalai Lama’s palace, the Potala, was completely shelled and bombed. He and his entourage were protected throughout the escape and arrived in India safely.

- The Gaden monks explained that the Dalai Lama had made an offering of THIS THANGKA PAINTING to his Guru Trijang Rinpoche. However, when he needed to escape Tibet, the Dalai Lama requested Trijang Rinpoche to borrow this thangka as protection. Knowing the tremendous benefit that the Dalai Lama would bring to the world through teachings and the Tibetan Buddhist lineage, Trijang Rinpoche immediately lent him the thangka.

- The Dalai Lama carried this thangka on his back throughout his escape towards India.

- All this points clearly to the fact that Dorje Shugden saved the Dalai Lama’s life and helped him escape unscathed from the dangers in Tibet. Because the Dalai Lama survived, he was able to reestablish the teachings and lineage outside of Tibet. He has since also become one of the most prominent Buddhist personalities in the world, responsible for bringing Tibetan Buddhism to the highly respected status that it now holds. The prominence that is given to all Tibetan Buddhist schools and practices now can be attributed to the kindness, protection and blessings of Dorje Shugden who led the Dalai Lama and his whole entourage to safety.

- This thangka still exists and is currently preserved by the monks of Trijang Ladrang in Gaden Monastery.

- As the Dalai Lama escaped, he was accompanied by an entourage of 30 monks from Sera Monastery. To this day, these Sera monks remember that the Dalai Lama had consulted Dorje Shugden and been advised to leave Tibet when he did. They also remember that the Dalai Lama carried this particular Dorje Shugden thangka. See how deeply saddened this Sera monk is as he recalls that journey and reflects on the Dalai Lama’s current ban on Dorje Shugden:

• http://www.youtube.com/watch?v=vJ2V8wdWMTI
• http://www.shugdentoday.com/?p=8850

Now, the Dalai Lama has instituted a ban against Dorje Shugden, claiming that he is an evil spirit and will harm the Dalai Lama’s life. This is totally illogical! Why would Dorje Shugden help the Dalai Lama escape Tibet safely, and now be a threat to his life and works? Why would such a highly attained Lama like Trijang Rinpoche give his student a practice, deity or even a thangka that would harm him in any way?

Because of the ban, Dorje Shugden devotees have been attacked and families have been separated; Gurus are not allowed to see their students; monks are denied welfare and even expelled from their monasteries, which is unheard of in Buddhist history. Spiritual practice has become inseparable from politics, and people cannot do their practices in peace without being implicated in the politics.

The Tibetan exiled Government in India makes defamatory reports to the police about Dorje Shugden practitioners. They spread rumors that these practitioners are Chinese spies and even try to stop Dorje Shugden practitioners from entering India!

Because the current young incarnation of Trijang Rinpoche continues to practice Dorje Shugden, there have been countless attacks on his life. Monks revealed that there was an incident many years ago where masked men charged into Trijang Ladrang in Gaden Monastery carrying sticks and wanting to kill Trijang Rinpoche. Fortunately, many monks protected him. The monks of his household had to be on constant vigilance, taking shifts to protect the holy body of Trijang Rinpoche against such attacks. In 1995, the 15-year-old Trijang Rinpoche finally left the monastery and India to America. The main reason for his leaving was because of the many threats on his life, which arose from this ban on Dorje Shugden,

There is now talk among monks that the Dalai Lama wants to be the spiritual leader of all schools of Buddhism in the world, like a pope of Buddhism. He is achieving this by breaking apart individual, smaller schools of Buddhism. He instigates political rules such the ban on this Protector Dorje Shugden, which then creates splits within Buddhist schools – in this case, he is creating a lot of schism to divide practitioners and monks within the Gelugpa school. He has also done the same with the Kagyu school, interfering with their independent religious traditions and implementing political decisions that have divided them into separate camps following different heads. It is his hope that when these schools are divided, weakened and have no strong leader, he will be able to step in as supreme head to “unite” all Buddhist sects everywhere under him.

However, the revelation about the truth of this Dorje Shugden thangka now creates shockwaves in the Buddhist world. Underlying the ban, all its twisted “reasoning” and the misery it has created for Dorje Shugden devotees, THIS THANGKA reveals a whole different story. It proves that the Dalai Lama’s success today, and the success of all Tibetan Buddhist teachers, lineages and centers in the world, actually began first with the blessings and protection of Dorje Shugden as he led the Dalai Lama to safety. All the claims about Dorje Shugden being an evil, harmful spirit are completely unfounded and untrue. The implementation and upholding of the ban by the Tibetan exiled government has accomplishing nothing but to create disharmony within the Buddhist world, alienate fellow Buddhists and infringe upon the basic right of religious freedom.

By sharing this, it is our hope that we can show the world the truth about Dorje Shugden, and that the ban can be lifted to allow more religious freedom, peace and tolerance everywhere. It is our call to action, to share the true nature of this practice – contradictory to popular belief now, Dorje Shugden is not harmful. On the contrary, it has been the basis of tremendous, worldwide benefit, peace and wisdom that Tibetan Buddhism has brought to every corner of the globe. It all began with that single Dorje Shugden thangka…

We have attached some photographs of the special Dorje Shugden thangka and other related subjects for your reference.

[YOUR NAME]

The thangka that His Holiness the Dalai Lama carried with him. Borrowed from His Holiness Trijang Rinpoche, this thangka assured the Dalai Lama’s safe escape from Tibet. Upon his safe arrival in India, this thangka was returned to Trijang Rinpoche by the Dalai Lama and until this very day, this thangka is enshrined in a very honoured, special place in Trijang Rinpoche’s personal house in Gaden. This is the actual thangka that the Dalai Lama carried in a container on his back throughout the whole 1959 exodus

A close-up of His Holiness Trijang Rinpoche’s thangka that guided His Holiness the Dalai Lama to safety. It was carried by the Dalai Lama on his back until he reached safety

This is the 1959 exodus in which His Holiness the Dalai Lama carried with him the Dorje Shugden thangka that brought him safely into India

Gen Jampa, Jangchub Norbu, Gen Dawa spoke passionately about the ban and how people had attempted to harm His Holiness Trijang Rinpoche. These monks are seniors and leaders in the monastery, and very devoted students of the late previous Kyabje Trijang Rinpoche. These are the monks who revealed the information about the Dorje Shugden thangka and are now the guardians of this thangka in Trijang Ladrang

And this is the greatest help any one can get – to be kept on the path until we are out of samsara. On an outward level, I recall an incident in 2008. I was talking on my cell phone, while walking down the street near my home. The briefcase I was carrying contained everything that was essential for work, including my brand new laptop, my most prized treasure!

I remember feeling as if someone tapped me on my shoulder and before I knew it, my briefcase had been snatched by a man on his bike. It all happened so quickly. Needless to say, I was very upset. But after awhile, I realised how lucky it was that I was not the slightest bit hurt in any way and had escaped unscathed! There have been numerous incidents, reported in the media, of how people around the city were not just victims of snatch theft but were dragged along in a tug-of-war, hit, pushed or even clubbed to death.

I am grateful to my Protector and wish many more people can receive his blessings.

~ Yuri ~

In this book “Arrested Histories: Tibet, the CIA, and Memories of a Forgotten War” by Carole McGranahan, Duke University Press Books (October 1, 2010), it clearly recorded the incident where Chushi Gangdrug members consulted Dorje Shugden oracle during Chinese invasion in the 50s, and in 2008, they were made to swear against Dorje Shugden!!

Shame on CTA, their evil plot of twisting the history is exposed!

Panglung Kuten was a lay oracle and had a consort wife who served and took care of everything before, during and after the trance, and prepared his meals, which were especially made to ensure his body was pure. She was his attendant, student and consort. He was clearly a great being because he was a lay master and still able to take such clear trances to benefit others.

Kyabje Trijang Rinpoche was very affectionate with this oracle and would often consult him. Panglung Kuten’s seat was in Panglung Ritroe (Retreat) near Sera Monastery. Panglung Ritroe was the residence of Panglung Rinpoche, Panglung Kuten, Consort and 10 fully ordained monks.

At one time, the Panglung Kuten traveled to Gyetong (Chong Den), Kham and took trance in order to benefit the monastery there. At this monastery, Panglung Kuten’s trances were haughty, fierce and at times violent. This was unprecedented because while in Lhasa, he took mainly peaceful trances of Kache Marpo.

Kache Marpo takes a demeanor according to what his audience needed. He manifested peace because the people were sincere and would keep their promises and samayas. In places where the people were wild and un-Dharmic, he manifested arrogance, ferocity and he sometimes slapped and beat the monks. Some of these monks broke their vows and lived in robes to cheat sponsors. Hence, the stories of a violent and fierce oracle grew in that area. Some monks would soil their robes even today when they hear the oracle who takes trance of Kache Marpo is coming.

In 1956, three years before the exodus of Dalai Lama from Tibet, Dorje Shugden in a trance told a few Khampa warriors to band together and form a society of warriors at a lake in the shape of Vajrayogini’s ritual chopper – Driguk. Shugden insisted through the Panglung Kuten to have this done. However, they were few, disorganized, lazy and were unable to find the lake. So, Dorje Shugden in a trance manifested anger and scolded the Khampa warriors. The protector fiercely told them to unite despite the fact that there were only a few of them. If they did not form into a group, then they were not to consult him again Shugden told them.

The Khampa warriors eventually got together and discovered the lake, and as predicted by Dorje Shugden, the dug out a sword near the lake, and together with another sword which Dorje Shugden gave them, it formed the emblem of Chushi Gangdruk, which was a crossed double swords. So they became the famous Chushi Gangdruk – four rivers and six mountains. Chushi Gangdruk successfully escorted the Dalai Lama out of Tibet in 1959. Shugden knew already in 1956 Dalai Lama would have to leave Tibet in 1959 and insisted Chushi Gangdruk be formed to escort the Dalai Lama safely out.

Unfortunately, many members of today’s new and current Chushi Gangdruk no longer remember how Shugden asked them to form and guided them, all due to politics. Dorje Shugden is so compassionate that he even prepared the warriors so they would be able to assist the Dalai Lama at the most crucial time. The Dalai Lama wouldn’t be alive if it wasn’t for Dorje Shugden’s assistance. Everyday, Chushi Gangdruk in Tibet do serkym and sangsol rituals to Shugden in the early morning to ask for blessings. It was Shugden’s promise and instructions to them in 1959 to escort Dalai Lama out of Tibet.

During the crucial moment, the Dalai Lama requested Kyabje Trijang Rinpoche to ask the Panglung oracle whether he should escape from Tibet in 1959. Kyabje Trijang Rinpoche was very famous and wanted to avoid unwanted attention, so he sent Sera Mey Kensur Ngawang Drakpa and a *changzo Losang Yeshe. So, they went to the Panglung Oracle and he took trance.

Kache Marpo in a trance told the Dalai Lama to go and gave specific instructions. Then he gave a sword and instructed that the sword be held up in front of the Dalai Lama’s party especially during dangerous moments while leaving Tibet to India. Besides Chushi Gangdruk, 33 Sera monks including the Abbot of Sera Monastery himself accompanied the Dalai Lama’s escape party. Some of these monks are still alive and attest to this. Therefore, it is a hard fact that Dorje Shugden saved the Dalai Lama.

Panglung Kuten wanted to travel to India before the fall of Tibet also. However, Dorje Shugden in a trance asked him not to go, because he was needed to take trance to tell the Dalai Lama and other high lamas clearly what Dorje Shugden’s instructions were in order to escape from Tibet to India during the Chinese invasion in the late 50s. He was only allowed to leave Tibet after the Dalai Lama and all the great High Lamas escaped. Shugden kept Panglung Kuten in Tibet until the very last moment to be is mouthpiece to ensure the safety of Dalai Lama and high lamas to escape.

Panglung Kuten and his consort escaped to India and resided in Kalimpong. He passed away at the age of 60, when his son was 13 years old. Kyabje Trijang Rinpoche trained his son to be his successor and today the son has become a famous Oracle as good as his father.

Today, the Panglung Kuten’s son is the new Panglung Kuten. The current Panglung Kuten is a monk and lived in Sera Monastery in South India until the ban. Because of the ban on Dorje Shugden, Panglung Kuten resides in Taiwan permanently. Hundreds of requests per year are submitted to Panglung Kuten to take trance of Shugden and Kache Marpo for answers in Taiwan. Panglung Kuten continues to serve thousands around the world in his capacity to take clear and unmistaken trance of Shugden and Kache Marpo.

Admin

See video of *Changzo Losang Yeshe who went to Panglung Kuten to recieve advice from Shugden that Dalai Lama should leave Tibet:

Changzo Losang Yeshe is one of the few remaining monks who witnessed Shugden asking Dalai Lama to leave Tibet and Shugden himself will personally guard and guarantee the safety of Dalai Lama in 1959. Also Changzo Losang Yeshe is one of the few surviving monks who physically escorted the Dalai Lama to safety in the 1959 exodus. Here in this video, this old monk recounts what has happened as he was there.

Addendum

Zasep Tulku Rinpoche’s autobiography ‘A Tulku’s Journey from Tibet to Canada’, published in 2016, provides historical evidence and irrefutable proof that the Central Tibetan Administration is falsifying the facts when it comes to the practice of the Dharma Protector Dorje Shugden.

The autobiography of Zasep Tulku Rinpoche, a high lama of the Gelug lineage, provides accurate historical accounts of the Dorje Shugden practice. Click to enlarge.

The back cover of the book, click to enlarge.

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Historical accounts show that prior to the politicization of the Dorje Shugden practice by the Central Tibetan Administration, this popular deity was relied upon by Dharma practitioners to help in their spiritual practice. Contrary to detractors’ claims about Dorje Shugden being ‘anti-Dharma’, this Dharma Protector practice was traditionally deemed to be suitable to be practiced alongside the Highest Yoga Tantras.

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Zasep Rinpoche and his family were able to escape to safety prior to the events of 1959 through the clairvoyance and prophetic advice of Dorje Shugden through one of his oracles, Lama Gelong Chojor Gyamtso.

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Oracles of the Dharma Protector Dorje Shugden were known for the accuracy of their prophecies due to Dorje Shugden being a fully enlightened deity with perfect clairvoyance. As stated clearly by Zasep Rinpoche in his autobiography ‘A Tulku’s Journey from Tibet to Canada’, Dorje Shugden warned the Tibetans of the impending loss of their homeland but his advice was mostly ignored by the Tibetan government.

The Tibetan government chose to consult the worldly state protector Nechung, and Nechung advised that the Dalai Lama should remain in Tibet where he would be safe. This was mistaken advice, as historical events would later show. Fortunately for Tibetan Buddhists all around the world, Kyabje Trijang Dorje Chang had great faith in Dorje Shugden and consulted the protector for advice on the Dalai Lama’s safety. Dorje Shugden via the Panglung Oracle urgently adviced the Dalai Lama to leave for India immediately and gave the exact escape route. In saving the Dalai Lama from certain harm, Dorje Shugden prevented the destruction of Tibetan Buddhism and preserved the future of the Tibetan culture and people.

Zasep Rinpoche’s account of events concur with monastic records that it was indeed Dorje Shugden who saved the Dalai Lama instead of Nechung, contrary to the claims of the Tibetan leadership.

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Dorje Shugden’s practice was first established within the Sakya school of Tibetan Buddhism. The Sakya Throneholders regarded this Dharma Protector as an enlightened being and Dorje Shugden, together with Dorje Setrab and Tsiu Marpo formed the triune of Sakya Protectors known as Gyalpo Sum. Today, Sakya practitioners claim that Dorje Shugden was never widely practiced by their lineage but history proves otherwise. The undeniable fact is that before the CTA’s religious ban, Dorje Shugden was practiced first by the Sakyas and was later transmitted to the Gelug school where it was practiced by the majority of the Gelugpas.

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Contrary to the CTA’s claims that Dorje Shugden’s practice is sectarian, Zasep Rinpoche’s autobiography shows how practitioners of all four schools of Tibetan Buddhism lived and practiced together in harmony, especially during the early years of exile in India. It was only when the CTA launched a virulent smear campaign against Dorje Shugden that the general public began to label Dorje Shugden a sectarian practice. In truth, Dorje Shugden’s practice is no more sectarian than the practices of other Dharma Protectors such as Mahakala Bernagchen, Achi Chokyi Drolma or Dorje Legpa, who protect the Karma Kagyu, Drikung Kagyu and Nyingma schools respectively.

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By the 1980s, the Tibetan government had failed to fulfil multiple promises to return the Tibetan people to their homeland. A scapegoat was needed and they made one out of an ancient Buddhist practice, pinning the loss of Tibet and the failure of the Tibetan cause on Dorje Shugden. In his autobiography, Zasep Rinpoche is of the same opinion, stating that “…the [Dorje Shugden] controversy was orchestrated by the Tibetan Central Administration…”

The Tibetan leadership effectively sanctioned witch-hunts on Dorje Shugden practitioners and persecuted them using government instruments, declaring that simply by being a Shugden worshipper, one was effectively an enemy of the Tibetan nation.

As a result of the hatred against Dorje Shugden practitioners instigated by the Tibetan leadership, virtually all Shugden Buddhists had to fear for their lives, or at least for their safety.

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Dorje Shugden’s beneficial practice has continued to thrive due to the courage and commitment of high lamas such as Zasep Tulku Rinpoche.

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For centuries, Dorje Shugden has been practiced alongside the highest practices of the Gelug and Sakya lineages. Zasep Tulku Rinpoche’s list of transmission is an indication that the highest scholars viewed the Protector as an enlightened being compatible with their yidam practices.

In exile, a new government was created according to democratic rules, and the great monastic universities were rebuilt. By these efforts, the Tibetans were able to maintain their culture. The political efforts to regain a free Tibet, however, have been without success.

In the 60s and 70s an increasing interest in Buddhism led to many new contacts between exile Tibetans and the western world. The first appearance of the Dalai Lama in front of a large western audience took place in 1979 on Mont-Pelerin near Lake Geneva, following an invitation by Ven. Geshe Rabten. This event was followed by further visits to the west. Buddhism became known as a religion of tolerance, peace, and reason. Thanks to a growing number of new Dharma centres and Tibet support groups, a broad spectrum of the population was made aware of issues that concerned the Tibetan people. Tibetans were viewed favourably by many western people and were seen as a peaceful, friendly, and unjustly oppressed people.

Causes of the current conflict

In March 1996, the Dalai Lama announced a ban against the worship of the Buddhist deity Dorje Shugden, declaring that such worship posed a “danger to his life and the cause of Tibet”. The exile government then began to enforce this ban. Houses were searched and a signature campaign was carried out. People were coerced into signing their name agreeing to abandon all worship of this deity from then on. Those refusing to sign were openly declared enemies to the cause of Tibet and as endangering the life of the Dalai Lama. The consequences were dire for those who stood by their faith: employees of the exile government were pushed out of their jobs and children of uncompromising parents were denied school attendance. Even the constitution of the exile government was adapted to this change of policy: “The presiding judge of the Judiciary Commission … must not be a worshipper of Gyalchen Shugden …”

Dorje Shugden is one of many Buddhist deities worshipped as a protector of the teachings of Buddha. He is worshipped by many of the most venerated Masters of the Gelug and Sakya traditions of Tibetan Buddhism, as well as by many monasteries, families and entire regions. The Dalai Lama himself has a close connection with this deity. His own teacher, Trijang Rinpoche, one of the most revered Buddhist Masters of recent times, and Geshe Rabten and Lati Rinpoche, two highly regarded Masters who were selected in 1961 by the Dalai Lama to be his religious assistants, are all worshippers of Dorje Shugden. Moreover, entire departments at the monastic universities of Sera and Gaden, as well as most families in entire regions like Chatring (East Tibet) have been worshipping this deity for centuries.

The actions of the Dalai Lama were seen as shocking because Buddhism is a religion of tolerance, not dogma or force. No Lama has the right to change the content of religious doctrine. Differences in opinion are resolved with clear logic in public debates. The use of political power to impose religious opinions is unthinkable.

The events since 1996 have created deep divisions, as well as conflict and suspicion, in all levels of Tibetan society: in families, monasteries, and schools.

Background

The background to the reasons for the Dalai Lama’s actions has become a source of much speculation. One easily recognized factor is the increasing influence of the state oracle over the Dalai Lama since the 70′s. The Tibetan state oracle goes back to a pre-Buddhist shamanic deity. In Tibetan history, this deity has proved helpful at times, but at other times has been destructive. For this reason, the state oracle was not consulted during the Dalai Lama’s escape in 1959. All details of the remarkable escape were arranged by Trijang Rinpoche in connection with an oracle of Dorje Shugden. After the successful escape, the Dalai Lama expressed his gratitude towards Dorje Shugden. This apparently caused the state oracle to become jealous and to begin defaming Dorje Shugden.

The Dalai Lama fell increasingly under the influence of the state oracle. In recent years there have been three more oracles, including a young woman who grew up among the Chinese in Tibet. All these oracles currently live together with the Dalai Lama in his palace compound, and the Dalai Lama seems to base most of his political decisions on the statements of these oracles.

A further member of the close group surrounding the Dalai Lama is Gyalo Dondrub, the elder brother of the Dalai Lama. In Tibet, the family of the Dalai Lama was respected, but had no political power. Gyalo Dondrub, however, has used the changed situation in exile to gain a powerful influence over Tibetan politics. He is continuously occupied with “secret” business behind the scenes, and although he maintains contact with the CIA, he is the only direct contact the Dalai Lama has with the communist leadership in Beijing. He is regarded as the “secret boss”, and his role, as well as his goals are unclear.

In Switzerland

A similar signature campaign was also carried out in Switzerland. Many families, which had the tradition of worshipping Dorje Shugden for centuries, as well as those who didn’t, refused to sign their names renouncing this practice. Those signatures that were gathered were then handed over to the Dalai Lama during his brief visit to Switzerland in 1996. In a private meeting in Caux near Montreux, the Dalai Lama urged his representatives to “continue these efforts in a clever way. We should ensure that future generations will not even know the name Dholgyal” (Dorje Shugden). (These statements have been verified through notes made by representatives present at the meeting.)

Violence, Destruction and Death

Nothing fans the flames of the fanaticism of Tibetans more violently than the thought that the Dalai Lama could be in danger. The Dalai Lama deliberately gave this as a reason justifying the ban of Dorje Shugden, and thus triggered within a few weeks, fights, the destruction of statues and houses, and assassination attempts through rival mobs. The repeated pleas of concerned individuals were ignored by the Dalai Lama.

In one incident, in June 1996 in Dharamsala, the retired Tibetan Minister Kundeling expressed his worries about the new direction of the exile government. As a consequence, while in his own home just a few days later he was nearly stabbed to death in an attempted assassination.

In February 1997, the director of the School of Dialectics in Dharamsala and his two assistants were murdered. Worshippers of Dorje Shugden were immediately suspected, but although the director had supported the Dalai Lama’s new direction by many defamatory writings, he had attacked many who had criticized the exile government and in so doing he had attracted many enemies. Although he was very close to the Dalai Lama, he was also known as a troublemaker. A few months earlier, he had been denied entry into Mongolia for this reason.

Manipulation of Public Opinion

The Indian press initially reacted with critical reports regarding the new developments in the Tibetan community. From the west came concerned questions about how the actions of the exile government could be compatible with freedom of religion and democracy. The exile government soon carried out an extensive campaign to shape public opinion. These were aimed especially at Tibet support groups, Buddhist centers and the western media. The Indian police force was also greatly influenced.

The original reasons for the belief that “the worship of the deity is a danger to the Dalai Lama’s life and the cause of Tibet” was quickly questioned in the west. How could the worship of a deity endanger the Dalai Lama? What is the cause of Tibet? Is it a political or a religious issue?

New justifications were created which sounded more credible to western ears. Dorje Shugden was depicted as an evil spirit who destroyed the harmony of the Buddhist traditions of Tibet. Historical facts which contradict these statements were manipulated. The fame and respect of the Dalai Lama seemed to be enough to make it easy for the exile government to spread false statements. When Walt Disney Productions made the film “Kundun”, which tells the story of the Dalai Lama, they consulted the exile government. Decisive historical events in the Dalai Lama’s life were misrepresented in order to justify the exile government’s current anti-Shugden campaign. There are still eye witnesses alive who can verify these falsifications.

Representations of Dorje Shugden which are closer to reality can be found in many writings of important Tibetan masters of the past 300 years. There has also been a study carried out at the University of Tokyo in 1995 which describes in detail the relationship between the 5th Dalai Lama and Master Dragpa Gyaltsen, the historical source of Dorje Shugden.

The Dorje Shugden Devotees Charitable and Religious Society

In the months following March 1996, monks of the monasteries affected by the ban attempted to negotiate with the Dalai Lama, but to no avail. In June 1996, the Dorje Shugden Devotees Charitable and Religious Society was established. Their aim was to use historical facts in their struggle against the exile government’s intensive spreading of false information. For some authors who have contributed to the preparation of these historical records, the consequences have been tragic. The house of the retired teacher Dr. Thubten from the Tibetan settlement of Clementown was barricaded by a mob, bombarded with stones and set on fire. Although Dr Thubten and his family managed to escape with minor injuries, a monk who was with them was hospitalized with severe head injuries. Dr. Thubten, a respected Tibetan teacher with 33 years of service, now lives in reduced and difficult conditions in Delhi. The reason for the hostility against Dr. Thubten is that he had criticized the exile government’s new policy regarding Dorje Shugden.

The Dorje Shugden Society was also advised to take the case to the highest court in India, because the new direction of the exile government obviously violates the Indian law of freedom of religion. Although all the necessary documents for such a case have been prepared, no serious measures have been taken – presumably out of respect for the Dalai Lama.

Thus, it came as no surprise that after the murder of the director of the School of Dialectics, the exile government made great efforts to directly incriminate the leading monks of the Dorje Shugden Society, in the hope of eliminating their obstinate opposition. Although the details of the murder remain unclear, a connection to the Dorje Shugden Society could not be proved. The exile government has nevertheless been successful in influencing worldwide media to such an extent that the worshippers of Dorje Shugden are described as “violent fundamentalists who are after the blood of the Dalai Lama”.

The paradox of the story: The teacher and two assistants of the Dalai Lama, as well as all of those who made the Dalai Lama’s escape out of Tibet possible, and most of the Khampa guerrillas who gave up their lives to create a safe path to India for the Dalai Lama, were worshippers of Dorje Shugden. How can these people be said to be the ones endangering the Dalai Lama’s life?

A Conflict with a Solution

This conflict was started by the Dalai Lama. It can be ended by him at any time, if he grants his people unlimited freedom of religion. Up until now, the Dalai Lama has done nothing to settle the dispute. The exile Tibetans are dependent on the good favor and support of the west. However, if the western media recognized and accurately represented the current behavior of the Tibetan exile government, many of those who are currently in positions of power might lose their influence.

Influences in Tibetan Exile

At the age of 16, His Holiness the Dalai Lama became responsible for the politics of a Tibet which had already been occupied by Chinese troops. Of his two teachers, it was Trijang Rinpoche in particular who instructed His Holiness not only in religious matters, but also in political procedure and conduct. Many of the speeches made by His Holiness the Dalai Lama up to the late 70′s were composed with the advice and help of Trijang Rinpoche.

In old Tibet, political matters were in the hands of the nobility. After the successful escape from Tibet, it was these families in particular who established settlements, schools and political representation in foreign countries.

Gyalo Dondrub, the Dalai Lama’s elder brother, used the new situation in exile to gain more influence than had previously been possible for him. Phala, Surkhang and Yuthog, experienced nobles from the old Tibet, achieved great benefit for the Tibetan people in exile. They, however, stood in the way of Gyalo Dondrub’s striving for increased power. In the mid 60′s, the Dalai Lama’s brother succeeded in setting public opinion against Surkhang and Yuthog, who were thus forced to leave India and move to Taiwan. Phala was assigned representation in Switzerland and thereby lost his direct influence in India. In order to gain further influence, Gyalo Dondrub also had to break the close contact between Trijang Rinpoche and the Dalai Lama. This may have been the purpose of his attempt to marry the Dalai Lama to an American woman.

Oracles and Deities

Another person who sought influence in exile was the Tibetan state oracle. The flight from Tibet had been successful thanks to the oracle of Dorje Shugden. The Dalai Lama, therefore, exhibited an increasingly strong connection to this deity, which thereby limited the power and significance of the state oracle.

Tibetan Buddhism recognizes various types of deities. Supramundane deities are aspects of Buddha who generally cannot be contacted directly. Worldly deities are beings invisible to humans, yet nevertheless have a close connection with this world and with the fate of mankind. Some of these help humans; others hurt them. Their perceptive faculties regarding past, present and future are higher than those of ordinary humans. By means of oracles, such deities can be contacted.

An oracle is a human being whose body can be used by a supramundane being appearing in the aspect of a worldly deity, or by a worldly deity. The deity puts the mind of the human into an unconscious state and then uses the body of this human to provide consultation. One can imagine the great benefit humans can derive from such a deity if the deity is a powerful being in complete control of the oracle’s body, and is a being with perfect perception of situations and developments and solely driven by the desire to help humans to achieve a wholesome life. If the deity is less powerful and the mind of the oracle remains active during consultation, then it is uncertain who speaks: it may be the deity, but it may also be the ordinary human being. Moreover, if the deity or still active oracle is motivated by selfishness, then its responses will hardly be of use to humans and can be the source of tremendous disturbance to a society.

In Tibet there were hundreds of oracles with deities of varying quality. The Tibetan state oracle (Netchung) was said to have been a shamanic deity that was overcome by the Indian master Padmasambhava and then forced to protect Tibet. Many decisions in Tibet’s history have their source in statements by the state oracle. Sometimes the advice was beneficial; at other times it was fatal. When the British army marched towards Lhasa at the time of the 13th Dalai Lama, the state oracle was consulted. The British, under Lieutenant-Colonel Younghusband, had no intention to attack the Tibetans. The state oracle however advised, “Now the time has come to destroy the enemy.” The Tibetan army attacked, suffered extensive losses and was defeated within a few hours. The 13th Dalai Lama was very displeased with the state oracle and forbade further prophecies for a long time.

Dorje Shugden is considered the incarnation of the Master Dragpa Gyaltsen, who appears in the form of a worldly deity. Dragpa Gyaltsen and the 5th Dalai Lama were masters of similar rank at Drepung Monastery, although Master Dragpa Gyaltsen enjoyed far greater popularity and renown than the 5th Dalai Lama. The chief minister of the 5th Dalai Lama is said to have murdered Dragpa Gyaltsen in 1656 out of jealousy, unable to accept a possible rival to his own protégé. Master Dragpa Gyaltsen took rebirth in the form of the deity Dorje Shugden with the purpose of protecting the teachings of Buddha in general, and in particular the teachings of Master Je Tsongkhapa.

There exist several oracles of Dorje Shugden. Through his oracle of Panglung Monastery, Dorje Shugden gave precise instructions for the escape of the Dalai Lama in 1959. Panglung Rinpoche, the head lama of Panglung Monastery, is now a teacher at the University of Munich, and the oracle of Panglung now lives in Taiwan.

Oracles in the Exile Government

In the 70′s, the state oracle gained increasing influence over the decisions of the Dalai Lama. Repeated prophecies were made that Tibet would gain its independence within a few years. The predicted time has since long passed, but Tibet’s independence has not been achieved. It is known that the uprising of the Tibetans in Lhasa in the eighties took place as a result of the advice of the state oracle. The consequences were devastating, as many Tibetans lost their lives, and nothing was gained. The recent conflict concerning the reincarnation of the Panchen Lama is also attributed to the state oracle, who advised that the identity of the boy be announced before he was brought out of Tibet and into safety.

The state oracle blames its failures on Dorje Shugden: “Everything would have occurred as I predicted if Dorje Shugden had not prevented it.” These statements seem to be taken seriously by the exile government and this may be the actual source of such phrases as, “The worship of Dorje Shugden damages Tibetan matters.”

Oracles have played a role in Tibetan history for a long time. Their influence, however, has never been as dominant as now in Dharamsala.

Those Surrounding His Holiness the Dalai Lama

In recent years, three further oracles have joined the state oracle. In addition to Gyalo Dondrub, the narrow circle around the Dalai Lama seems to consist of more and more people attempting to use the Dalai Lama merely for their own selfish purposes. This development has been noticed with great concern within the Tibetan community. On July 15, 1997, a Tibetan went on hunger strike in order to draw attention to the dangers posed by those surrounding the Dalai Lama. It was said that groups of Tibetans were forming in Dharamsala with the intention of violently opposing the actions of those Tibetans who disagree with the present policies of the Tibetan government.

Source: www.schettini.com