The Great Fake Dalai Lama: The Myth, Hoax and the Luciferian Agenda
SPECIAL REPORT SERIES by Lady Michelle Jennifer Santos – TSR Founder & Publisher, Political Strategist and Strategy/Peace Negotiator with the UN Security Council Special Envoy to the Arab Nations
Dec 12, 2011 (TSR) – Power easily corrupts those who are ruled by Ego greedy desires. The Dalai Lama has a status where his actions aren’t scrutinized and there is no-one he is accountable to. The world listens to his words, yet have no clue what sort of a man he is, without examining his deeds.
The Fourteenth Dalai Lama’s many failings and indiscretions have been an open secret amongst the Tibetans for decades, but the brainswashed media-entrained West don’t. Thus, it is our duty to enlighten Humanity about this TRUTH gap. This is a continuation from my Nobel report because it is my intention also that the world must know the agendas that is hidden from the masses.
Many people will be shocked to learn about the Dalai Lama’s CIA connections, but even those who supported him in the hope of combating the rise of communism will be horrified to learn that he is a communist just like those they were trying to overthrow.
One of the greatest deceptions the world has witnessed is the Dalai Lama pretending to follow Ghandian non-violence – a pretence that won him the Nobel Peace Prize – when in reality he supports violence.
Other skeletons in the Dalai Lama’s closet include his close friendships with prominent Nazis – including war criminals – (how many people know of the close relationship between Tibet and Nazi Germany throughout the Dalai Lama’s childhood?).
Furthermore, despite his bold claims to be a champion of religious freedom, it is quite clear from the testimony of many persecuted Shugden practitioners, that in fact he suppresses religious freedom.
Prominent Tibetans and scholars of Tibet declare that the unelected leader of the Tibetan people suppresses democracy and freedom of expression in the Exile community; and that despite holding absolute power over every aspect of Tibetan society for several decades he has failed to make any progress toward freeing his homeland, showing that the Dalai lama is incompetent.
Another area of great disappointment for those who have put their faith in him will be the Dalai Lama’s murky finances. Close scrutiny of the Tibetan government and the Free Tibet movement reveals rampant nepotism and gross corruption.
He pretends to represent Buddhism but relies on dubious Luciferian spirits and oracles rather than on Buddha’s teachings and his spiritual guides. His policy of mixing religion and politics to fulfil his worldly goals is a great stain on the Buddhist faith.
The present Dalai Lama is a hypocrite and a dictator and senior figures in Tibetan Society have cast doubt on whether he is a Dalai Lama at all, or rather simply an imposter enthroned for political convenience. Well, not entirely.
My intention is not to vilify the Nobel Laureate 14 th Dalai Lama, but to tell Humanity the TRUTH. Peace can only be accomplished in our world if everyone is honest about their agendas and certainly I am very against any Luciferians among us. But I will maintain this report as “Earth-based” as possible because I am not teaching spiritual matters now. Just stating facts. Unfortunately, this man has not been honest and the masses are fooled by the “martyr-like” propaganda this man portrays and get angry with China regarding Tibetan human rights. It is time we expose hypocrisy. Evidence presented in this report will prove that the Dalai Lama’s actions have fallen short of even ordinary standards of decent behavior let alone the enlightened actions of a Buddha.
Unmasking the Unholiness of Dalai Lama
“Since the Tibetan exile government in Dharamsala is not legitimately a government by legal and international standards, it is difficult to analyze this problematic [sic] in an easy or straightforward way. Democratic it is not. The Tibetan people have never been asked to vote on any of the major political decisions concerning the future of their country either inside or outside Tibet.
Often not even the Assembly and Cabinet (Kashag) are asked. Even more basic, freedom of speech, the very foundation of democratic striving, is woefully absent among exile Tibetans. Criticism of official exile government business is usually dismissed as being of Chinese origin.”
Condemned to Silence: A Tibetan Identity Crisis
“Attacks (often physical and violent) were directed against Tibetan intellectuals who wrote anything that could be remotely construed as critical of the Dalai Lama, Buddhism or Gyalo Thondup…. His Holiness has, unfortunately, never once condemned these acts of violence and intimidation being carried out in his name.”
Waiting for Mangtso
“Various wealthy mystics in Hollywood have promoted the Dalai Lama as an exemplar of refined spirituality, but in reality the Dalai Lama’s operation, currently based in India, is a relic of the Allen Dulles-Richard Bissell era of Cold War extremists at the CIA…Tibet under the Dalai Lama was a country where 200 wealthy families held 93% of the wealth, while the masses were so poor and downtrodden that the population was declining. During the 1960s, the CIA gave several million dollars a year to the Dalai Lama’s court, with the Dalai Lama personally getting more than $180,000 per year from the US taxpayer. Today, the Dalai Lama’s court in northern India is the home of a gaggle of reactionary Tibetan aristocrats supported by $2 million per year from that same US taxpayer.”
-Webster Tarpley, U.S. Historian and Analyst
THE DALAI LAMA: A WOLF IN MONK’S ROBES
The Communist Chinese regime regularly refer to the Dalai Lama as ‘a wolf in monk’s robes’. They claim that he is behind violent protests in Tibet, that his supposedly compassionate wish to help flood and earthquake victims in China and Tibet is just a political ploy, that his travels around the world giving teachings is part of a political strategy to attack China and that the he uses the monks and monasteries in Tibet to organise insurgency.
The Dalai Lama, himself, laughs at these claims, and the western media laugh with him. China is portrayed as almost hysterical in its demonizing of the Dalai Lama. But is there any truth to what the Chinese say?
As Tibetologist Jens-Uwe Hartmann of the Humboldt-Universität in Berlin said:
‘The glorification of the Dalai Lama in his capacity as a political leader will not help the democratisationprocess. A critical debate on his political statementsmust be possible and should not be suppressed by theargument that criticism only serves the Chinese.’
“The Dalai Lama’s decision to pre-emptively announce the new Panchen Lama was, to say the least, politically inastute … To be sure, it made Tibetans and their Western supporters feel good to see the Dalai Lama exert his authority over the issue, but the price he paid was substantial and the gains were minuscule. In practical terms, … he has in effect relegated the boy he chose to a life of house arrest …
Moreover, his announcement has badly undermined the credibility of the more moderate Chinese officials who sold the State Council on the idea that the ethnically sensitive selection process would be in China’s best interests. It has therefore reinforced the hard-liners’ contention that China cannot trust or work with the Dalai Lama and has set back chances that China will agree to renew talks with him.”
The Snow Lion and the Dragon
Melvyn C. Goldstein
“The triumphs of the Dalai Lama’s international campaign look more and more like Pyrrhic victories. The international initiative won significant symbolic gains for the exiles in the West and spurred Tibetans in Tibet to demonstrate their support for the Dalai Lama, but it did not compel China to yield and played a major role in precipitating the new hard-line policy that is changing the nature of Tibet.”
‘The Dalai Lama’s Dilemma’, Foreign Affairs
Melvyn C. Goldstein
Upon examination of the declassified US State Department documents, there is sufficient evidence that supports all three of the Chinese claims:
With respect to organizing protests, the Dalai Lama and his representatives refer to the protests as ‘spontaneous’. However, in a telegram from the New Delhi Embassy dated 30 March 1967, we can see that the Bureau of the Dalai Lama privately admit that they were involved in organizing these ‘spontaneous’ protests.
With respect to exploiting natural disasters – such as floods and earthquakes – for political gain, a telegram from the US Embassy in Calcutta, dated 8 January 1955, describes a ‘Tibetan Flood Relief Commitee’ set up by the Tibetans in exile. The telegram makes it clear that the benefits of supporting the relief effort are to win a propaganda coup over the Chinese communists and to support the resistence fighters positions. Furthermore, the telegram explicitly reveals that the ‘tibetan exiles conceived TFRC principally as a psychological tactic against Chinese communists.
“In general the corruption was so bad that the Director of Operations for the UN High Commission for Refugees noted that if all the relief supplies that were sent to India were distributed, every Tibetan should have at least one-and-one-half blankets each.”
The Making of Modern Tibet
A. Tom Grunfeld
With respect to using teaching visits as a political strategy against China, a United States Government Office Memorandum dated 21 February 1952 contains fascinating information. The context of the memo is a discussion of how best to respond to the Dalai Lama’s request for US assistance against the Chinese Communists. The Dalai Lama’s request was brought by his brother Taktse Rimpche. In the memo a discussion between various interested parties, including the CIA, is referenced. The CIA went on to formulate and fund a strategy of anti-communist propaganda with the Dalai Lama that included sponsoring him personally, and well as establishing Tibet Houses on his behalf in various locations and encouraging him to teach widely. In the discussion mentioned in this memo, they describe organising a teaching tour by distinguished Buddhist leaders as:
‘a major step towards utilizing certain elements of the Buddhist world in one aspect of psychological warfare’.
With respect to using uses the monks and monasteries in Tibet to organize insurgency, a telegram from the US Embassy in Calcutta to the Secretary of State in Washington, dated 11 September 1952, reveals:
‘Gyalo and Shakabpa with Dalai Lama’s knowledge seriously considering forming secret organisation to infiltrate Tibet from India, and possibly Nepal, using Tibetan Monasteries as centers for anti-communist resistance; propaganda first, weapons later.’
We know from other documents that this plan was put into effect.
“Concerning democratisation I can only say that the exile government is half-hearted, even embarrassingly so. The question of independence was taken by the executive alone. Not even the exile parliament was asked, let alone the people. I say: the decision to give up the goal of independence is undemocratic. “
Panorama, German Documentary, 20 November 1997
“A considerable number of new books written in Tibetan … have been censored or banned from publication [by the Tibetan exile government] because they do not conform to the desired image of traditional Tibetan society. Any serious discussion of history and of possible shortcomings in the society before 1959 is taboo.”
Resistence and Reform in Tibet
Of course these declassified documents are now revealing old facts, but also they reveal a modus operandi. In fact, the various events surrounding the violent uprising in Tibet before the Beijing Olympics in 2008 were traced back to the Dalai Lama and his key respresentatives.
In March 2008, in his ‘An Appeal to the Chinese People’ the Dalai Lama had said:
‘Similarly, despite my repeated support for the Beijing Olympics, the Chinese authorities, with the intention of creating a rift between the Chinese people and myself, the Chinese authorities assert that I am trying to sabotage the games.’
However, on 18 January 2008, (the UK) ITV news together with the London-based ‘Free Tibet’ conducted an interview with the Dalai Lama. ITV News published a piece entitled ‘Dalai Lama calls for Olympic Protests’ and broadcast excerpts of the interview.
Perhaps realizing the Dalai Lama had let his guard down and strayed from his public message, the Department of Information and International Relations of the Tibetan exile government issued a press release saying the Dalai Lama had been misquoted and that he fully supported the Beijing Olympics.
Free Tibet, however, had already published a partial transcript of the interview online.
No, this man is not innocent at all. If Tibetans are suffering, it is because of him and his lies because I know for a fact, China wants peace but I will also be hesitant of dealing with dishonest characters. China is all about honor as much as possible. They don’t like embarrassments nor confrontations. They like to solve things in private, dignified and quietly.
The DALAI LAMA is a Luciferian Disciple
In the West, the Dalai Lama likes to present himself as a modern thinker, inclined to reason and scientific methods, but in reality the Dalai Lama has for a long time relied on dubious and superstitious methods for making important decisions. Were any other political leader to rely on such superstitions to make their policies they would be the laughing stock of the political world. I have dealt enough spiritual warfare that I know that the so-called teachings of this person has no power but stale messages. As someone who is also in the know and whose mentor was former Secretary-General of the World Ecumenical Church Organization, the Dalai Lama is treated like a plague in the highest echelons because of the company he keeps. This is one of those reasons why it is impossible to do any serious negotiations with him. He is literally considered incompetent on many levels.
The State Oracle Nechung going into Luciferian trance whom the Dalai Lama goes to for “spiritual” guidance.
“The Dalai Lama is world famous for his wisdom. But in reality he makes all his important political decisions in a highly dubious manner: he asks traditional Tibetan oracles for their advice.”
Panorama, German TV, November 1997
John Goetz and Jochen Graebert
“I consider the gods to be my “upper house”. The Kashag (Cabinet) constitutes my lower house. Like any other leader, I consult both before making a decision on affairs of state.”
Freedom in Exile
The Fourteenth Dalai Lama
“What is mind-boggling in retrospect is the absolute faith of the public and even the Dalai Lama in these predictions that never even came remotely close to being realised.”
Shadow Tibet: Selected Writings 1989 – 2004
“These days the State and other oracles – there are about four other oracles in India – play a great role in the different decisions of our exile government. Many of us think that this is somewhat of a risk.”
Panorama, German TV, November 1997
Click HERE to watch this youtube video of Dalai Lama asking witches for political advice.
When the Dalai Lama still relied on his Spiritual Guide Trijang Rinpoche, and on the holy Dharma protector, Dorje Shugden, he had a much clearer mind. In 1971, the Dalai Lama was quoted as saying about oracles:
‘This has nothing to do with Buddhism. The oracles are absolutely without importance. They are only small tree-spirits. They do not belong to the three treasures of Buddhism. Relations with them are of no help for our next incarnation. They should be looked upon as manifestations of popular superstition which is deleterious to the health of human beings.’
Nowadays he relies on various oracles to make the slightest decisions.
The Dalai Lama’s decision to abandon the pure practice of Dorje Shugden, that he received from his precious spiritual guide Trijang Rinpoche, and further to ban others from practising it and persecute them should they continue, was made mainly as a result of listening to spirit oracles and throwing doughballs! The Dalai Lama – though supposedly a Buddhist – relies on many worldly spirits. The spirit he mainly relies on is Nechung, who has a long history of harming living beings and making completely innaccurate predictions.
A pure spiritual teacher should cultivate wisdom through a deep meditative investigation of themselves and the world around them. A person who relies heavily on oracles and so forth will soon find themselves lost in confusion, with no wisdom of their own, and unable to make the most basic decisions. Many of the Dalai Lama’s failings – politically and spiritually – can be traced back to this sad and innappropriate reliance on spirits.
DESTROYING THE MYTH: THE POLITICS OF REINCARNATION
Reting Lama was the reincarnate Lama of Reting Monastery in Tibet, and also one of the most important lamas of Sera Jey Monastery near Lhasa. After the death of the Thirteenth Dalai Lama in 1933, Reting Lama became Regent of Tibet. A few years later a relative of the Thirteenth Dalai Lama, a high government minister called Langdun, told Reting Lama and other ministers that the son of one of his (Langdun’s) relatives was the reincarnation of the Thirteenth Dalai Lama, and gave evidence to prove this.
Reting Lama – The person responsible for choosing the false Dalai Lama
The relationship between Reting Lama and Langdun was strained and difficult, and Reting rejected Langdun’s claim that the son of his relative was the reincarnation of the Thirteenth Dalai Lama. However, the majority of ministers supported Langdun, and this made Reting anxious about his position. If the son of Langdun’s relative was recognised as the reincarnation of the Thirteenth Dalai Lama, he would then lose his own power and position.
To solve this problem and protect his position, Reting devised a plan with his close friend, Ketsang Lama, another lama from Sera Jey Monastery. They made three decisions, the first of which was that the reincarnation of the Thirteenth Dalai Lama would be chosen from a faraway place such as the Amdo Kumbum region near the Chinese border. Secondly, Reting should go to the holy lake of the Deity Shridevi, in accordance with tradition, pretend to see visions of the Tibetan letters a, ka and ma in the water there, and record this in writing. These letters a, ka and ma would indicate a great deception that the mother (ma) of the reincarnation of the Thirteenth Dalai Lama would appear in Amdo (a) Kumbum (ka). And thirdly, after completing the second preparation, Ketsang should go to Amdo Kumbum and choose a suitable boy as the Thirteenth Dalai Lama’s reincarnation.
When Ketsang and his two assistants arrived in Amdo Kumbum they began searching for a suitable boy. One day Ketsang met an old monk of Kumbum Monastery and explained that he was looking for a suitable boy to be recognised as the reincarnation of the Thirteenth Dalai Lama. He asked if the monk could recommend anyone. The old monk replied that in the nearby village of Taktser there was a boy who might be suitable, and offered to take Ketsang to see him. The old monk was actually a relative of the boy’s family, so he was trying to guide Ketsang in the direction of his own family! Taktser was a Muslim village.
Two days later, Ketsang visited the family with the old monk, and was introduced to the boy. Ketsang showed the boy many different objects that had belonged to the Thirteenth Dalai Lama, but the boy showed no interest at seeing these things. Even when Ketsang handed him something saying, ‘This is yours’ the boy would immediately throw it away. However, Ketsang found that the boy was attractive looking, and thought that this would be good enough. As detailed in The Ocean of Truth Explained, Ketsang lied about the results of his examination of the boy.
A few days later Ketsang visited the family again and told the boy’s parents, ‘We are representatives of the Tibetan government, and if you are happy we want to recognise your son as the reincarnation of the Thirteenth Dalai Lama.’ The parents happily accepted. The boy later wore the saffron robes of a Buddhist monk, and the local people jokingly nicknamed him ‘The Saffron-Robed Muslim’. In this way, he received the position of the Tibetan Dalai Lama, and because of this Tibetan people began to worship him and keep his photograph on their shrines.
Having made these preparatory arrangements, Reting then informed the Tibetan government ministers and announced to the public that he and Ketsang Lama had found the authentic reincarnation of the Thirteenth Dalai Lama. In saying this he publicly lied.
The ministers of the Tibetan government were unhappy to accept someone from a non-Buddhist background as the reincarnation of the Thirteenth Dalai Lama. However, some monasteries supported Reting, and in particular the Abbot of Sera Jey Monastery forcefully threatened that there would be civil war if the ministers did not accept the reincarnation chosen by Reting. Also, as Reting himself had great political power, the ministers eventually had no choice but to follow whatever he said.
The boy was called Lhamo Dondrub, and to receive permission for him to be released from the Muslim community, Reting asked the Tibetan government to pay 400,000 silver coins to the local Muslim leader of the area around Taktser, a man called Ma Pu-fang. Eventually the Muslim boy Lhamo Dondrub was brought to Lhasa, arriving together with his search party, his family and a large group of Muslim merchants. Reting organised a great welcoming ceremony for the boy’s arrival.
Later, when the time came for Lhamo Dondrub to receive ordination vows, he should have received them from the Regent Reting himself. However, Reting did not have the confidence to grant ordination vows because of having seriously damaged his own moral discipline. It was generally known that he was having a sexual relationship with the wife of his brother, and that he was engaging in many other actions that were inappropriate for a monk. Because of this he requested his own Teacher, the elderly Taktra Rinpoche, to hold the position of Regent for three years, and during that time to teach the Buddhist way of life and grant ordination vows to Lhamo Dondrub. Taktra agreed to this request.
After Taktra became Regent he tried to care for and teach the boy, but soon found that Lhamo Dondrub was very different from other boys. Whenever Taktra taught him how to practise the Buddhist way of life, the boy rejected these teachings and showed no interest in any spiritual practice. The boy was bad tempered, and often shouted at Taktra. Taktra was very disappointed and one day told some of his close disciples, ‘This boy Lhamo Dondrub does not have any reting lama – how he chose the false dalai lama a great deception good imprints of a Buddhist way of life. I am worried about our country and what the future will hold for the Tibetan people.’ Taktra then appointed two other teachers for the boy – Ling Rinpoche and Trijang Rinpoche.
Later, Taktra received further information that clearly showed that Reting was still having sexual relations with a woman and was engaging in many other actions that were inappropriate for a monk, and he became even more disappointed with Reting. Generally, in the very beginning, many government ministers including Langdun had understood that Reting had lied when he claimed to have received a vision of the three letters a, ka and ma in the holy lake of the Deity Shridevi. At the time one of Reting’s assistants had told a friend that Reting had lied, and the friend in turn had passed this information to government ministers. When Taktra’s term as Regent was almost finished, the Tibetan government Kashag (‘Cabinet of Ministers’) received many reports from different people about how Reting and Ketsang had chosen a false reincarnation of the Thirteenth Dalai Lama, and for this and other reasons the government sent soldiers to Reting Monastery to arrest Reting and bring him to Lhasa.
While in prison, Reting was brought one day under guard to the Kashag’s meeting room. The Chief Minister asked Reting to tell the truth about his vision of the letters a, ka and ma in the water of the holy lake. Fearing for his life, Reting admitted that he had lied, and made a full confession. He died soon afterwards in prison; some say that he was executed on the orders of the Tibetan Government.
Having learnt the truth, the government then publicly announced that any person who had received a special position from Reting, including Lhamo Dondrub, would be removed from office. However, this was a time of great upheaval in Tibet. There was great fear that the Chinese army would soon invade Tibet and enter Lhasa. Also, many people were unhappy at hearing that Lhamo Dondrub would be removed from his position; and Lhamo Dondrub had apparently begun to improve his qualifications through receiving special care and teachings from Trijang Rinpoche and Ling Rinpoche. For these reasons, a number of lamas strongly requested the government through Taktra Rinpoche to delay the removal of Lhamo Dondrub from the position as Dalai Lama, and this request was accepted. Shortly afterwards, in 1950, the elderly Taktra Rinpoche was himself forced to resign. The Chinese army invaded Tibet in the following year, entering Lhasa a year later. The Tibetan government gradually ceased to function, and finally in 1959 Lhamo Dondrub – or Tenzin Gyatso as he was then called – escaped to India.
In India the false Dalai Lama created the Tibetan exile government. This exile government has hidden the truth about previous events in Tibet, and for fifty years has spread throughout the world only false information that has exaggerated the good qualities of this false Dalai Lama. They have made this false Dalai Lama famous throughout the world, but what have they gained from this? They receive a lot of money every year, but where does all this money go? Their policy of mixing religion with politics has achieved nothing for Tibet, but has greatly damaged the reputation of Buddhism. Although Lhamo Dondrub is a Muslim, throughout his life he has maintained the pretence of being a Buddhist holy being, giving Buddhist teachings that he stole from his root Guru Trijang Rinpoche. In this way he has cheated people throughout the world.
There are innumerable examples of how this false Dalai Lama has cheated people through lying. One example concerns a Spanish boy called Osel Hita Torres who was recognised by the Dalai Lama as the reincarnation of a Tibetan Lama. In May 2009 an article about Osel, ‘Boy chosen by Dalai Lama as reincarnation of spiritual leader turns back on Buddhist order’ appeared in the British Guardian newspaper. The article said:
‘As a toddler, he was put on a throne and worshipped by monks who treated him like a god. But the boy chosen by the Dalai Lama as a reincarnation of a spiritual leader has caused consternation – and some embarrassment – for Tibetan Buddhists by turning his back on the order that had such high hopes for him.
‘… He is now studying film in Madrid and has denounced the Buddhist order that elevated him to guru status. “They took me away from my family and stuck me in a medieval reting lama – how he chose the false dalai lama situation in which I suffered a great deal,” said Torres, 24, describing how he was whisked from obscurity in Granada to a monastery in southern India. “It was like living a lie,” he told the Spanish newspaper El Mundo.
Another article called ‘Osel´s awakening, a kid against his destiny’ in Babylon, an English/Spanish magazine, says:
‘However, he had no recollection of his supposed earlier life. “My earliest memory is of being four years old in Dharamsala, walking alone through a wood, but nothing about past lives.” ‘… “I returned to Spain because I had arrived at a point where I no longer fitted into that life. I couldn’t find myself, because for me it was a lie being there living something that was imposed from outside.” For a person who has lived eighteen years in a bubble, stepping back into reality was a brutal shock.’
Osel finally managed to liberate himself from this false life created by the Dalai Lama and some of his close followers. This is one of many examples of how the Dalai Lama deceives and manipulates people at different levels.
All of Lhamo Dondrub’s opportunities came from the supreme kindness of his two Teachers – Ling Rinpoche and Trijang Rinpoche – yet how did he return their kindness? In The Ocean of Truth Explained it says:
‘Later, in Dharamsala, India, Ling Rinpoche died with deep disappointment because the Dalai Lama refused his request to stop encouraging Gelugpas to practise the Nyingma Tradition. And Trijang Rinpoche died with deep disappointment, because the Dalai Lama refused his request to stop banning the practice of Dorje Shugden.’
It is commonly known that in this age the great Lama Je Phabongkhapa and his heart disciples Ling Rinpoche and Trijang Rinpoche are the lineage holders of the Gelug Tradition – a spiritual tradition that was founded by the Wisdom Buddha Je Tsongkhapa and which has flourished extensively throughout the world. The ‘Saffron-robed Muslim’, this false Dalai Lama, acts directly against the views, intention and deeds of these three precious lamas. The main wish of this false Dalai Lama is to destroy the pure lineage of the Gelug Tradition.
To avoid losing their own position within the monasteries, the present and ex-abbots of the main monasteries of the Gelug Tradition apply effort to fulfil the wishes of the false Dalai Lama. They have directly caused great division within the Sangha (the Buddhist ordained community), have removed thousands of monks from their monasteries, and have destroyed the internal trust, harmony and peace of every Gelug monastery. In this way they have caused many thousands of monks and their families to suffer.
It is shocking that they support the false Dalai Lama in his work to destroy the pure lineage of the Gelug Tradition. How shameful these present and former abbots are: they are truly criminals hiding behind spiritual masks.
The principal of these criminals is Samdhong Tulku, the Prime Minister of the Tibetan exile government and former Speaker of the Tibetan National Assembly. Previously he was Trijang Rinpoche’s close disciple, but now he has become a criminal who acts directly against Trijang Rinpoche’s view, intention and deeds. On behalf of the false Dalai Lama Samdhong actively encourages Tibetan people to act against Shugden practitioners. After the false Dalai Lama, Samdhong is the source of this international problem.
The DALAI LAMA Illusion of Democracy and what REALLY goes on in Tibet
Dalai Lama says Tibet is a Chinese domestic issue. Balderdash!
As the unelected political and spiritual leader of the Tibetan people, the Dalai Lama’s influence over his government, executive and people is all-pervasive. Because of the exalted position he enjoys his decisions are beyond reproach or even serious debate.
So powerful is this control that almost no Tibetan will dare criticise the Dalai Lama’s activities for fear of the swift retribution that they know would follow. Nowhere is this seen more clearly than in the repression of freedom of speech in the Tibetan exile community.
“It’s not clear what practical benefit Tibetans in Tibet have received from the Dalai Lama’s activities abroad, though. Arguably, they have made their plight worse. The Dalai Lama’s main achievement has been to turn himself into an international celebrity, a status that ironically is dependent on the continued subjugation of Tibet.”
The Asian Insider
“In May 1995, [the only independent Tibetan newspaper, Democracy] published a piece about Shoko Asahara, the Japanese cult leader, highlighting the fact that he had been friends with the Dalai Lama before being accused of killing eleven people in a nerve gas attack on the Tokyo Subway. The article suggested that perhaps the government should be careful about who it conducted relations with in the future. Not long after that, in March 1996, the newspaper ceased publication.”
‘Paper Tigers’, Tibetan News, Spring 1997
Torture and Punishment in the Dalai Lama’s Tibet in pictures
Nothing could be further from the truth than the popular myth of pre-invasion Tibet as a Shangri-la. These photos show horrific and inhumane punishments regularly meted out by the ruling classes right up to the time when the Dalai Lama fled his homeland.
This photograph shows a Tibetan whose eyes were gouged out with the kinds of instruments that were used for this kind of punishment.
Anna Louise Strong describes torture implements she saw when visiting Tibet in 1959:
“There were handcuffs of many sizes, including small ones for small children; there were instruments for cutting off noses and ears, and other instruments for breaking off the hands. There were instruments for gouging out eyes, including a special stone cap with two holes in it that was pressed down over the head so that the eyes bulged out through the hole, in which position they were gouged out and hot oil poured in into the sockets.”
This photograph shows bKra-shis, a herdsman, whose foot tendons were taken out as punishment.
Anna Louise Strong describes the torture instruments she saw in Tibet in 1959:
“There were instruments for slicing off knee-caps, after which boiling oil was applied there. other instruments sliced off the heels or hamstrung men, making permanent cripples. there were instruments for sealing the forehead with a red hot brand. there were various kinds of whips for flogging, with wooden paddles, or with ropes or wires. there were special instruments for dis-embowelling.”
Stuart and Roma Gelder met Tsereh Wang Tuei in Tibet in 1962. He told them his story:
“Without emotion he told us that he was born a serf of Drepung in the village of Peichang, on the edge of the grasslands where we met him. He became a herdsman, looking after sheep and yaks. when he was twenty years old he stole two sheep belonging to a petty official of the monastery, named Gambo. For this crime he was taken before the monastic magistrate who ordered that both his eyes should be put out.
Tsereh Wang Tuei drew his hand across his face as he described how one was gouged with a knife and the other sucked from its socket with a half-hollowed ball. Then adding a little private punishment of his own, Gambo instructed the ‘executioner’ to tie up Tsereh’s left hand with rope and twist and pull it until parts of two fingers came off. To complete the torture, the bleeding hand was wrapped in salted yak hide. When the leather had shrunk it was permitted to be removed. What was left was a useless piece of flesh and crushed bone.
we asked Tsereh Wang Tuei, ‘Are you a Buddhist?’
‘I was,’ he said.
‘But not now?’
‘No,’ he replied. ‘When a holy lama told them to blind me I thought there was no good in religion.'”
A common punishment in Tibet was to shackle people’s legs.
In her book, Tibetan Interviews, Anna Lousie Strong, recounts:
“A herdsman, speaking at the big mass meeting with arms uplifted to show that the hands were long since broken off at the wrist. But the strong face spoke now neither of pain nor of horror but only of judgement as the man said: “This lord took away my wife and I never again saw her. He beat off my hands when I opposed him. He also beat of the hands of my younger brother, who was weaker than I and who died of shock and loss of blood. My sister died of the terror. My old mother is ill ever since.”
Public Torture in Lhasa
These Tibetans are terrified as they await punishment. They were frontier guards who – following their standard proceedure – shot and killed some foreigners who were trying to enter into Tibet. Unknown to them a letter from the Tibetan Government was making it way to them instructing them to greet these foreigners and show them the highest respect. Unfortunately for these guards and the three men they killed, the letter arrived too late.
As Frank Bessac, one of the surviving foreigners reported: ‘The leader was to have his nose and both ears cut off. The man who fired the first shot was to lose both ears. A third man was to lose one ear, and the others were to get 50 lashes each.’
The Tibetans were saved from mutilation only by one of the Americans they had shot at. Bessac tells us: ‘I felt that this punishment was too severe, so I asked if it could be lightened. My request was granted. The new sentences were: 200 lashes each for the leader and the man who fired the first shot.’
This 1950 photograph shows their public whipping in Lhasa.
After their public whipping the leaders were then put in cangues indefinitely, unable to feed themselves they would only be able to eat through the kindness of others.
For the full story read the Life Magazine article and Thomas Laird’s book: Into Tibet
Public Whipping in Lhasa
This 1950 photograph shows their public whipping in Lhasa.
The Tibetans were saved from mutilation only by one of the Americans they had shot at. Bessac tells us: ‘I felt that this punishment was too severe, so I asked if it could be lightened. My request was granted. the new sentences were: 200 lashes each for the leader and the man who fired the first shot.’
Public Torture in Lhasa
After their public whipping the leaders were then put in cangues indefinitely. Unable to feed themselves, they would only be able to eat through the kindness of others.
A Tibetan in cangue
“A murderer at the prison of Muli. Permanent iron clamps hold the boards of the cangue together; he will wear this for five years, should he live so long. His hands cannot reach his face, so he must be fed a ball of barley flour twice a day by a monk.”
While the Dalai Lama enjoyed his 1000 room mansion the Potala Palace, at its foot was the Potala Shol prison were Tibetans would be tortured and even executed. This photograph shows a Tibetan in the cangue. Sometimes they would remain in the cangue for the rest of their lives.
The Prison below the Potala Palace
Underneath the Dalai Lama’s luxurious Potala Palace, Tibetans languished in stocks.
Another prison photo under Potala Prison
Another photo of Tibetans in stocks in the Potala Shol prison beneath the Potala.
DALAI LAMA’S NAZI FRIENDS
Just like Pope Benedict XVI, the Dalai Lama’s childhood shows a close relationship between Tibet and Nazi Germany. The Dalai Lama has maintained his close friendships with prominent Nazis ever since.
Dalai Lama with Jorg Haider
In 2006 and 2007, the Dalai Lama publicly gave Jorg Haider his blessings with a ceremonial white scarf (Katag). Haider had been the leader of the Far-Right Austrian Freedom Party (FPO), and known for publically airing his appreciation of the policies of Nazi Germany. So much so that when his party was brought in to form a coalition government in Austria the European Union imposed a diplomatic boycott on Austria because of the FPO’s extreme views.
Dalai Lama with Miguel Serrano
Another Nazi friend of the Dalai Lama was Miguel Serrano head of the Nazi Party in Chile and the author of several books that elevate Hitler to a god-like status.
Whilst working as the Chilean ambassador to India between 1959 – 1962, Miguel Serrano, although openly a supporter of the Nazis, kept quiet about his view of Hitler as a god on earth… but even after he published books expounding these views in 1978 and claiming their close connection with Tantric Buddhism, the Dalai Lama maintained a close personal friendship, inviting him to private meetings in 1984 and 1992.
The Dalai Lama and Heinrich Harrer
The Dalai Lama maintained a warm relationship with Heinrich Harrer and both tried to play down his Nazi links.
Gerald Lehner’s investigated the matter and found:
“In his curriculum vitae for the SS, Harrer mentions his SA membership twice. Handwritten. Furthermore he was friends with and brother-in-law to the Gauleiter of Styria, the mass-murderer Siegfried Uiberreither. Both married the daughters of the German polar explorer Alfred Wegener who at the time had taught in Graz.
Furthermore during his time at the Indian internment camp, Harrer boasted to have been there when the Graz synagogue was burnt down in the Crystal night. His contacts to the SA troup came about through the ‘Graz Gymnastic Club’ which was spearheading the (at the time) illegal Nazis in Austria. He remained a member of this club until his death.”
Heinrich Harrer with Hitler
Heinrich Harrer was a tutor to the young Dalai Lama in Tibet, and remained close to him through the decades in exile. Vanity Fair described him as the Dalai Lama’s ‘western guru’.
Here he is standing next to Hitler. Harrer was a sergeant in the SS, Hitler’s elite soldiers.
For more details about Heinrich Harrer’s nazi past, read Gerald Lehner’s book on the subject.
Another Nazi pal, Bruno Beger
Another close Nazi friend of the Dalai Lama’s was Bruno Beger, a war criminal convicted for his ‘scientific research’ on jewish prisoners at Auschwitz.
Beger was convicted in 1970 for his part in a mass murder at the Natzweiler-Struthof concentration camp. This was part of the ‘Ahnenerbe’ (‘Ancestry Heritage’) programme run by August Hirt – one of the most repulsive parts of the Nazi’s grim history. Beger insisted to colleagues that they needed Jewish skulls and so 86 of his subjects were murdered. They were 29 women and 57 men who were transported from Auschwitz and gassed in August 1943, in a special chamber about sixty kilometres south-west of Strasburg, in the Vosges mountains, near Hirt’s headquarters. Beger had X-rayed their 86 skulls and determined their blood types, and after their murder, did work on their skeletons.
Bruno Beger during War Crime Tribunal
The Dalai Lama has maintained a close relationship with Bruno Beger despite his conviction as a Nazi war criminal. In exchange for the legitimacy the Dalai Lama’s friendship bestows on the Nazi scientist, Beger has in return offered writings on Tibet that support the Dalai Lama’s position:
Dr Bruno Beger’s memoirs of Tibet
The Status of Independence of Tibet in 1938/39 according to the travel reports (memoirs)
by Dr. Bruno Beger
After having travelled twice for research purposes via China to Eastern Tibet with the Brook-Dolan Expedition in 1931/32 and from 1934 to 1936, Dr. Ernst Shaefer planned a German expedition to Tibet of his own in 1937. He was particularly interested in a highly integrated expedition, covering such aspects as the soil, the plants, the animal and the human beings. For this purpose he was in search of suitable expedition members.
Having studied anthropology, geography and ethnography in Jena and Heidelberg, I went to Berlin for the completion of my studies. There I got in contact with Dr. Schaefer at the beginning of the autumn semester in 1937. So did the geo-physician, Dr. Karl Lienert, the photographer and entomologist, Ernst Krause, as well as one technical expert, Edmund Geer. We had already known Schaefer from newspaper reports and his own publications. Tibet and its culture, which I had read about quite a lot, seemed to me a most desirable field of research. That was why I enthusiastically agreed to join the expedition.
Schaefer described to us Tibet as a completely sovereign state that was anxious to preserve its independence and to protect its old culture from foreign influences and ambitious cravings. Tibet was regarded as the “Forbidden Land”. It would certainly be difficult to enter it by crossing one of its neighbouring countries, but experience had shown him that it would be possible to achieve this goal. The Schaefer Tibet Expedition of 1938/39 finally chose the route via India and Sikkim, despite all the warnings and difficulties from the British side. A non-permitted frontier crossing in October 1938, leading in from North Sikkim to the King of Tharing, who at the time resided at Doptra-Dzong, brought about our first contact with the Tibetan Government. After causing some trouble, British India had given its permission to the expedition to address a request for entry to the Government in Lhasa. They were very keen on keeping up their limited influence in South Tibet, for they feared the ambitions of China and the Soviet Union. Our expedition considered this an unfounded suspicion. But when we had received the invitation from the independent state of Tibet, we were authorised to travel to Lhasa.
The Schaefer-Expedition explored Southern Tibet from October 1938 to July 1939, thanks to an attestation from the Tibetan Government which proved to be very useful and important: The arrival of our expedition had been announced beforehand in advance, and for this reason we were welcome and well-received everywhere and provided with the necessary things on our way through the Chumbi Valley, then from Gyantse to Lhasa and from there via Samye across the Yarlung Valley to Shigatse and back again to Gangtok via Gyantse. In Lhasa itself we were received in a very friendly way and got into close contact with government officials and other influential people of the country. From numerous talks, the members of the expedition could gather, again and again, how eager the Tibetans were to keep up their rightful state of independence which had been reinforced again by the Treaty of 1912. The minimum foreign influence granted by contact to British India was tolerated reluctantly as a certain counter-measure to keep a check on the ambitious desires and unjustified interests of the Chinese (and to a certain extent of the Russians as well). Nevertheless, the Tibetans could not forgive and forget the provocative attack, as well as the bloodshed, caused by the British-Indian Expedition Corps in 1904. They often talked about that.
The political development in China was a cause for worry and the Chinese representatives in Lhasa were observed with mixed feelings. For a better protection of the country and to maintain their sovereignty, the Government set up a modern army of 10,000 men, whose training could be admired by us in Shigatse. Everything was obviously done with diplomatic skill to preserve their independence. Even our having been invited was probably due to the Tibetans’ aim to establish a first contact with the rising “German Reich”, which might contribute to the support of their status of independence.
I had among the many contacts in Lhasa a special friendship with the family of H.H. the 14th Dalai Lama, with the Phala family and with the monastery official Moendroe, who was in charge of the city’s Police Department. From them I heard about all the worries in the country, even of their economic problems. For instance, every year, when the long caravans were on their way to India transporting wool, their main export article, Indian buyers would manipulate the Tibetan currency to the disadvantage of the Tibetans.
I experienced in Tibet the great pleasure of getting to know very closely the last old culture on this earth and I felt the great wish that it might remain untouched even while having to assimilate external influences, especially in the field of technology. I found the leading personalities sensitive to reforms and modernization, which would have taken place in a harmonious way, instead of being forced upon with cruel bloodshed as it was done by the Red Chinese. I still have the great hope that the freedom movement all over the world will also change the attitude of the Chinese towards the Tibetans and that Tibet will again experience the status of independence.
This photo shows Reting, the regent of Tibet, with Bruno Beger, a key member of the SS expeditions to Lhasa.
TIBETANS ARE NOT HELPLESS, BUT MILITARIZED
Tibet and the Dalai Lama are at the centre of a propaganda war between the United States and Communist China. In virtually all western media, the Tibetans are portrayed like the Ewoks from Star Wars – as cute, cuddly, harmless and deeply spiritual – while the Chinese are demonized – sinophobic charicatures like Ming the Merciless from Flash Gordon spring to Mind. This media distortion has been carefully orchestrated with the US’s vested interests in mind. A closer analysis of the Wikileaks cables reveals statistics that challenge this popular myth.
In one cable it reveals that far from being pacifists, most of the Tibetans serve in the military. The cables states:
‘Most Tibetan men in northeastern India join the SFF [Special Frontier Force]. In Gangtok, […] the majority of men work for the SFF; and in Ravangla, 90% of the Tibetan families have at least one family member serving.’
That so many Tibetans serve in the military may come as a shock to some readers, and they may perhaps think this must be a recent development, quite unusual for the Tibetans. Such a view would only demonstrate how deeply effective the Dalai Lama’s efforts to rewrite Tibetan history have been. In his illuminating article ‘Vegetarian between Meals: The Dalai Lama, War, and Violence’, Professor Barry Sautman presents facts that are in stark contrast with the picture the Dalai Lama likes to paint. Professor Sautman provides references for every statement he makes, his sources are listed below.
‘The Dalai Lama has said “the people of Tibet are, by their nature, honest, gentle and kind,” that “Tibetan culture is a compassionate and non-violent culture” and “under the kings and Dalai Lamas . . . peace and happiness prevailed in Tibet.”20 He has also stated that “Tibetan culture [is] based on peaceful relations,”21 and that “before 1950, Tibet was completely a land of peace.”22
Tibetans, including monks, have however long borne arms against outsiders and each other in wars between rulers or Buddhist sects.31 The “Great Fifth” Dalai Lama “ferociously annihilated enemies and their families.”32Tibetan armies warred in Ladakh in 1679–84 and in Bhutan many times in the eighteenth century, against Zunghar Mongols in 1720, Nepal from 1788 to 1792 and 1854 to 1858, Ladakh in 1842, and Britain in 1904.33 From the late eighteenth century, the ancien régime had a standing army,34 and in the early twentieth century, the “Great Thirteenth” had a ministry of war oversee his British-trained army. He advised Tibetans that, “where [peaceful means] are not appropriate, [they should] not hesitate to resort to more forceful means.”35 The present Dalai Lama has noted that the Thirteenth did “raise an army, train it as best as possible. Just between us, this isn’t strictly practicing nonviolence.”36 During World War I, the Thirteenth offered his British patrons one thousand troops,37 and in 1920 he dispatched his army to help the murderously racist Russian baron Roman von Ungern-Sternberg assault Mongolia’s capital.38
In Eastern Tibet, in the first half of the twentieth century, Lhasa’s army fought Tibetans led by eastern chieftains and both fought non-Tibetan warlord armies.39 “People from Kham fought around 400–500 major battles both against the Chinese and the Lhasa government, between 1911 and 1935. These armed guerrilla forces increasingly occupied the central Tibetan military. The fighting intensified after the death of the Thirteenth Dalai Lama in 1933 and the eastern Tibetans, moreover, sought a separate state, independent from any Han and central Tibetan control.”40 Violent conflicts occurred in Tibet right up to the old regime’s fall.41 Some 10 to 15 percent of monks at three large Lhasa monasteries were “fighting monks” (dobdob) who had access to guns; more generally “lamas had their own courts and prisons, and often organized their own militias and possessed thousands of guns and horses.”42 In a 1947 civil war, thousands of monks fought with artillery and guns and as many as three hundred died.43
To illustrate just how militarized the Tibetan people were, Professor Sautman provides us with a statistical comparison to the present United States military:
In 1950 the Tibetan army had twelve thousand troops for a region of 1.2 million people.44 The United States, with 761 bases abroad, has only half that proportion of its people under arms.45
The carefully crafted image of the Dalai Lama as a benign spiritual leader, and of Tibet as a Shangri-la, is a weapon in the CIA’s propaganda war. The Dalai Lama has knowingly colluded with the myth-building about himself and Tibet. A more realistic assessment of the present Dalai Lama, and the Dalai Lamas through history can be found in ‘A Great Deception’.
Professor Sautman’s sources:
20. Dalai Lama, “Guidelines for Future Tibet’s Polity and Basic Features of Its Constitution” (Dharamsala: Central Tibetan Administration, 1992); Central Tibetan Administration, “World Needs Tibet’s Compassionate and Non-violent Culture: His Holiness,” World Tibet Network News, November 24, 2008. See also “Dalai Lama Calls on Beijing to Change,” Voice of America, August 9, 2009 (head of Dalai Lama Foundation states “Tibetans are
traditionally peaceful and gentle”).
21. Pico Iyer, “Over Tea with the Dalai Lama: An Interview with the Dalai Lama”
31. William Coleman, “The Uprising at Batang: Khams and Its Significance in Chinese and Tibetan History,” and Wim Van Spengen, “Frontier History of Southern Khams: Banditry and War in the Multi-ethnic Fringe Lands of Chatring, Mili, and Gyethang, 1890–1940,” in Khams pa Histories: Visions of People, Place, and Authority, ed. Lawrence Epstein (Leiden, the Netherlands: Brill, 2002), 31–55, 7–29.
32. Elliot Sperling, “ ‘Orientalism’ and Aspects of Violence in the Tibetan Tradition,” in Imagining Tibet: Perceptions, Projections, and Fantasies, ed. Tierry Dodin and Heinz Rather (Boston: Wisdom, 2001), 318–19. See also Tsepon Shakabpa, Tibet: A Political History (New Haven, CT: Yale University Press, 1967), 113; Melvyn Goldstein, A History of Tibet, 1913–1951: The Demise of the Lamaist State (Berkeley: University of California, 1989), 42–43, 513–15; Lydia Arans, “Inventing Tibet,” Commentary 127:1 (2009): 38–41. The Fifth Dalai Lama also forced Buddhists of other schools to “convert” to the Gelugpa school; John Powers, History as Propaganda: Tibetan Exiles versus the People’s Republic of China (Oxford:
Oxford University Press, 2007), 146.
33. Zahiruddin Ahmad, “New Light on the Tibet-Ladakh-Mogul War of 1679–1684,” East and West 18 (1968): 340–61; Patrick French, Tibet, Tibet (New York: Alfred Knopf, 2003), 98; David Kopel, “Self-Defense in Asian Religion,” Liberty Law Review 2:1 (2007): 79–164; Donald Lopez, “Seven Things You Didn’t Know about Tibet,” www.press.uchicago.edu/Misc/Chicago/493105.html.
34. Michael Fredholm, “The Impact of Manchu Institutions on Tibetan Military Reform,” paper presented at Sixth Nordic Tibet Conference, May 5–6, 2007, pp1.it.secure.su.se/content/1/c6/04/25/81/Fredholm.pdf.
35. Quoted in John Billington, “It’s Time for Tibetans to Ignore the Dalai Lama’s Policy of Nonviolence,” Independent (London), October 12, 1997.
36. Dalai Lama, Violence and Compassion: Dialogues on Life Today (New York: Random House, 2001).
37. Sanderson Beck, Tibet, Nepal, and Ceylon, 1800–1950 (Goleta, CA: World Peace Communications, 2007), reproduced at www.san.beck.org/20–7–TibetNepalCeylon1800–1950.html.
38. James Palmer, The Bloody White Baron (London: Faber, 2007).
39. Carole McGranahan, “Empire and the Status of Tibet: British, Chinese, and Tibetan Negotiations, 1913–1934,” in The History of Tibet, ed. Alex McKay, vol. 3 (London: Routledge Curzon, 2003), 267–95; James Leibold, Reconfiguring Chinese Nationalism: How the Qing Frontier and Its Indigenes Became Chinese (New York: Palgrave Macmillan, 2007), 71–72.
40. Roemer, Tibetan Government-in-Exile, 27.
41. Charles Bell, Tibet: Past and Present (Oxford: Oxford University Press, 1927), 191–93; Zahiruddin Ahmad, Sino-Tibetan Relations in the Seventeenth Century (Rome: Instituto Italiano per il Medio ed Estremo Oriente, 1970), 101.
42. Lin Hsiao-ting, “When Christianity and Lamaism Met: The Changing Fortunes of Early Western Missionaries in Tibet,” Pacific Rim Report, no. 36 (December 2004), www.pacificrim.usfca.edu/research/pacrimreport/pacrimreport36.html.
43. Goldstein, A History of Tibet, 513; Roemer, Tibetan Government-in-Exile, 12; Thomas Laird, The Story of Tibet: Conversations with the Dalai Lama (Berkeley, CA: Grove, 2007), 286. See also Barnett, “Essay,” 192 (“There were several insurgencies against the previous Dalai Lama or his regents this century led by monks”). Torture and death-inducing punishment was common, as U.S. Army officers observed in Tibet in 1942 and 1943. See Rosemary Jones Tung, A Portrait of Lost Tibet (Ithaca, NY: Snow Lion, 1987).
44. Robert Ford, “Robert Ford’s Report” (Dharamsala: Tibetan Government in Exile, 1994), www.tibet.com/status/ford.html. Tibetan rulers wanted to raise one hundred thousand troops; Tsering Shakya, Dragon in the Land of Snows: A History of Modern Tibet since 1947 (London: Pimilico, 1999), 13.
45. Chalmers Johnson, Sorrows of Empire (New York: Metropolitan, 2004).
LIKE EVERYTHING ELSE, FOLLOW THE US MONEY
Throughout the 1950s the Dalai Lama negotiated with the US government for military and financial assistance. In the State Department document ‘United States Policy Concerning the Legal Status of Tibet – 1942 – 1956’, a summary of the US government’s response is given:
‘The United States was prepared to provide light arms, but it was not prepared to pay the expenses of the Dalai Lama and his retinue if they sought asylum abroad, because it assumed that the Dalai Lama had enough treasure to pay his own expenses.’
When the Dalai Lama finally did flee Tibet in early 1959, he sent his brother, Gyalo Thondup, to ask for financial and military assistance. Gyalo Thondup let it be known that:
‘The Dalai Lama did not bring out any treasures from Tibet and consequently was very hard up financially’.
The declassified documents show that the Dalai Lama received a personal subsidy from the US government – a covert payment arranged by the CIA – of 180,000 US Dollars per year from 1959 through till at least 1974. To put this in a modern context 180,000 dollars in the 1950s would be worth nearly 1.5 million today, and 180,000 dollars in the seventies would be worth nearly 800,000 today. Considering the US intended not to support the Dalai Lama financially that’s a pretty generous subsidy to have squeezed out of them.
An alternative version of the ‘no treasure brought from Tibet’ story can be found in The Struggle for Modern Tibet: The Autobiography of Tashi Tsering on pages 57 – 58:
‘In 1950, when it had seemed like a Chinese invasion was imminent, the Dalai Lama’s substantial stocks of gold and silver had been transported out of the country to safety in Sikkim. During the 1950s, though the Dalai Lama himself was in Tibet, the gold and silver remained in one of the storehouses of the maharaja of Sikkim. The Chinese had asked for its return but had not made an issue of it at the time. Following the Lhasa Uprising and the flight of the Dalai Lama, they claimed that the money was not the Dalai Lama’s personal fortune but belonged to the country–which they now considered to belong to them. At that point the Tibetan leaders decided it was time to secure their treasure more permanently and farther away from the border; and because of my association with Gyalola [Gyalo Thondup, the Dalai Lama’s brother], I found myself involved. It was quite an operation.’
‘The gold and silver were in the form of coins and ingots. When I became involved, the gold and silver were being hand-loaded onto trucks in Gangtok, the capital of Sikkim, and driven south to Siliguri, the location of the nearest airstrip. At the airport the literally millions of dollars’ worth of gold were loaded onto Dakota cargo planes and flown to Calcutta.’
‘When this precious cargo reached Calcutta, the gold was immediately put into the banks. But for a while the silver was stored in a single room on the third floor of a trusted Tibetan merchant’s house. It was my responsibility to stand guard over it, and for nearly a month I stood sentinel in a silent room full of coins and odd pieces of silver.’
It is estimated that the Dalai Lama had nearly 5 tons of solid gold at his disposal in India. For a man with tens of millions of dollars in the bank to successfully plead poverty to the United States government is quite a feat.
Admittedly, the Dalai Lama had left the bulk of his fortune back in Lhasa – for example, in the west chapel of the Potala Palace there is a tomb with nearly 5 tons of solid gold encasing it, there’s no need to mention the thousands of other golden statues, tombs and works of art.
By the 60s, however, some in the US administration were questioning the wisdom of these payments to the Dalai Lama, and the on-going financial support of the Tibetan refugees.
One illustration of this is the response to a letter from the Dalai Lama to the US President in late 1966, where the Dalai Lama mentions his plan to resettle with 400 Tibetans in the United States… with the apparent assumption that the US government will foot the $425,000 bill for this.
The response is straight-forward: ‘No USG funds are available’.
Subsequent cables reveal an interesting development. In 1969, the Dalai Lama’s personal representative Lodi Gyari lets the Americans know that the Dalai Lama has been negotiating with the Soviets [at that time the sworn enemy of the United States] for financial assistance.
‘Lodi concluded by stating that the Dalai Lama and he would much prefer to take American financial assistance and he hoped I would give the matter close attention, for they had to get help from somewhere.’
An exquisite hustle by anyone’s standards.
Furthermore, in his report to the State Department, the US Ambassador noted, with some alarm, how during a recent public lecture:
‘The Dalai Lama emphasized that he did not oppose communism, or for that matter any “isms” in particular. He declared that an independent Tibet could have a communist government or any other form supported by the majority of the people. What Tibetans opposed was foreign domination. In the current context, these remarks would appear to have been primarily directed towards Moscow.’
Imagine the horror back in Washington at the prospect of their trump card in the global propaganda war against communism switching sides – swapping the CIA for the KGB, and happily inviting communist rule in Tibet.
Needless to say, funding for the Dalai Lama was granted, and his CIA support renewed at the next review in 1971, and again in the following years. The US congress continues to financially support the Dalai Lama, and the CIA subsidy has been replaced by National Endowment for Democracy funding. As Professor Sautman reports:
The United States is at least the second-largest donor, after India, to the TGIE, providing $2 million in “humanitarian aid” annually and may be the largest donor.109 Since 2004 it has given the exiles $4 million annually and provided $5.25 million for “Tibetan community assistance” in 2008.110 The U.S. National Endowment for Democracy (NED) supplies additional funds.111 The group’s founding president, Allen Weinstein, has said, “A lot of what [the NED does] today was done covertly 25 years ago by the CIA.”112
109. M. Kripalani, “World Watches India’s Response to Tibet,” Business Week (India), March 21, 2008. Most TGIE income is from Western state grants. In 2006–7, grants totaled US$17.5 million. “Rinpoche Defies China as Tibet’s Prime Minister Based in India,” Bloomberg, April 30, 2008. See also Roemer, Tibetan Government-in-Exile, 118–23, on the dependence of the TGIE and Tibetan exiles in India (three-fourths of whom do not work) on external financial support. The TGIE has said its annual budget is $700,000, leaving substantial funds for internationalization activities; Velloor, “Tibetan Exiles Keep the Fight Alive.”
110. Thomas Lam, “U.S.-Funded Assistance Programs in China,” Congressional Research Service RS22663 (January 28, 2008). An official Chinese news source has reported that the US Congress appropriated US$2.4 million for Tibetan exile organizations in 2009, up by 25 percent over 2008. Almost 89 percent of the TGIE’s 2005 revenues derived from foreign aid and it has annually spent 30–40 percent of its funds on projects related to the Tibet Question and representation abroad. Yi Duo, “Dalai Lama bianshen ‘yao qian shu’ Liancai zhi shu bei meiti baoguang (“The Dalai Lama has been changed into one ‘shaking the money tree’: techniques of accumulating wealth by unfair means exposed by media”), Huangqiu Shibao [Global Times], June 19, 2009,www.cns.hk:89/gn/news/2009/06–19/1741923.shtml.
111. “Asia Programs,” NED,www.ned.org/grants/06programs/grants-asia06.html#chinaTibet.
DALAI LAMA: THE WARMONGER
Dalai Lama colluded with the CIA to establish an armed resistence to the Chinese presence in Tibet. When this failed the Dalai Lama established a secret Tibetan unit within the Indian Army – the shadowy ‘Establishment 22’.
The cable releases reveal that the Dalai Lama’s secret army received a steady stream of new recruits from the Tibetan Children’s Village Schools. As the cable says: ‘Membership in Establishment 22 was compulsory for Tibetan students graduating from Tibetan Children’s Village (TCV) schools until the late 1980s’. These schools were set up for the destitute children and orphans amongst the Tibetan refugee community with international aid donations.
How ironic that in the lead up to receiving the Nobel peace prize in 1989, the Dalai Lama was forcing orphans under his care into military service in his secret army.
The CIA-trained fighters who accompanied the Dalai Lama on his escape to India were in regular radio contact with their CIA handlers. This document is a request for a substantial delivery of weapons.
Camp Hale,Colorado, where the CIA trained the Tibetan Guerillas
The Dalai Lama with the Tibetan Guerrillas
In an interview with The Guardian in November 1963, Surkhang Wanchuk Galeh (who had been a member of the Tibetan Cabinet for 18 years and who the newspaper described as ‘the key figure of the 1956-9 Tibetan revolt’) claimed that he first laid plans for rebellion among the Khampas when travelling with the Dalai Lama through Kham on their way to Lhasa. In 1958, said Surkhang, he persuaded the Dalai Lama to feed and equip the Khampas from secret arsenals, making the revolt nation-wide.’
This photograph shows the Dalai Lama addressing the ‘Special Frontier Forces’ – an elite troop of Tibetan fighters set up by the CIA and the Indian government – in June 1972. Sitting next to him is Major General Uban, the inspector general of the SFF. The SFF had recently been deployed in the war in East Pakistan in ‘Operation Eagle’. The CIA had not been consulted about this operation and protested against it.
As Kenneth Conboy and James Morrisson say in their book ‘The CIA’s Secret War in Tibet’: ‘More serious were the protests against Operation EAGLE from within the Tibetan refugee community. In this instance, it was Dharamsala that was under fire, not the RAW (Research and Analysis Wing). Facing mounting criticism for having approved the deployment, The Dalai Lama made a secret journey to Chakrata on 3 June 1972.’
Dalai lama inpecting troops at Chakrata in 1972
As the Chushi Gangdruk website says:
‘The SFF never had a chance of being used in operations against its intended enemy, Red China, but it was used against East Pakistan with the consent of His Holiness the Dalai Lama in 1971.’
This was a controversial decision even for the Tibetan soldiers themselves, as Conboy and Morrison note: ‘Until that point, there had been an unwritten rule that the SFF would not be used for anything other than its intended purpose against China. Tibet, noted several members of the force, had no quarrel with Pakistan. Rather, Tibet had benefited from assistance offered by the East Pakistani authorities, recalled ranking political leader Jamba Kalden.’
DALAI LAMA’S SECRET ARMY OF CHILDREN
In ‘The Curious Case of Establishment 22’, published in the Hindustan Times in 2009, journalist Amitava Sanyal revealed that although Establishment 22 was ‘supposed to be a group of volunteers’ in practice the Tibetan children weren’t given a choice.
For a more personal sense of how it feels for a Tibetan orphan to be forced into conscription we can read Tashi Dhundup’s account on the Tibetan blog ‘Where Tibetans Write’:
“While at school at the Central School for Tibetans in Mussoorie, my classmates and I used to sing a song that went, “Chocho mangmi la madro, haapen bholo yoki rae”, which translates to “O brother don’t go to the army, they will make you wear those loose half-pants”. Although we sang this song in every grade, it was only years later that the true meaning of those words finally dawned on me. Each year as the seniors graduated, we would see trucks waiting at the school gate – Indian Army trucks, all set to cart many of the graduating students off to the barracks for training. At the time I was confused, and wondered why these new graduates were not simply going home.”
It is clear that for the Tibetan Children, particularly the orphans entrusted to the Tibetan Children’s Village schools, graduation was not a time of celebration.
Having been sent to the army, these orphans were then sent into war with the Dalai Lama’s consent. In the 1971 war in East Pakistan,190 of these Tibetan ‘soldiers’ were injured and 56 were killed.
To substantiate the claim that Establishment 22 is the Dalai Lama’s secret army, here is a MUST-READ document for anyone who thinks they know, or would like to know, the truth about the Dalai Lama is the US State Department publication ‘Foreign Relations of the United States 1964 – 1968 Volume XXX’. This is document 342, a memorandum from the CIA to the 303 committee from 26 January 1968. The document clearly states that:
The Tibetan paramilitary unit, a remnant of the 1959 resistance force, is dispersed in 15 camps. The Tibetan leadership views the force as the paramilitary arm of its “government-in-exile”.
The CIA, together with it’s Indian equivalent the RAW, and the Tibetan Resistence fighters Chushi Gangdruk, formed ‘Establishment 22’ in 1962. There can be no doubt that it is ‘Establishment 22’ that the CIA are here referring to as the ‘paramilitary arm of the Tibetan Government in Exile’.
Furthermore, although nominally part of the Indian army, history shows who really commands Establishment 22. In 1971, when a war with pakistan loomed, Indira Gandhi, the prime minister of India, sent a letter asking if Establishment 22 would go to war for India:
“We cannot compel you to fight a war for us… It would be appreciated if you could help us fight the war for liberating the people of Bangladesh.”
It was only when the Dalai Lama gave his consent that the force was mobilized and began operations against Pakistan. This shows who the real commander-in-chief of Establishment 22 is.
Clearly, Establishment 22 is the Dalai Lama’s secret army, supplied with fresh recruits from the Tibetan orphans as revealed in the Wikileaks cables.
In characteristic nepostic fashion (see Michael Backman’sexcellent article on the Dalai Lama’s Nepotism, and also his book ‘The Asian Insider’) the Dalai Lama appointed his elder sister, Tsering Dolma, to manage the funds donated for the welfare of the Tibetans orphans. A western visitor to the orphanage described the conditions she found there:
‘Some one thousand refugees, mainly children, lived there. Two hundred boys slept in one room, arranged with bunk beds all around the walls and with mattresses covering the floor. The boys slept crosswise to a mattress seven on each one of them. The girls slept in smaller rooms in similar conditions.
Overcrowding was rife and of course infections spread like wildfire. Tibetan children were used to the relatively germ-free conditions of the Tibetan plateau and were vulnerable to the diseases of the Indian plains especially while travelling across them to reach Dharamsala. They had no immunity to the diseases of a hot climate. Many children died during a measles outbreak and from hepatitis from infected water. Most children suffered from scabies, eye and ear infections, worms, dysentery. Many got pneumonia and other respiratory infections.’
She found Dalai Lama’s sister’s attitude to the orphans heartbreaking:
‘Mrs Tsering Dolma was most concerned lest Westerners who occasionally visited showed too much affection to the children.’
As Tom Grunfeld noted in his book, The Making of Modern Tibet:
‘ …while the children in her care were frequently on the verge of starvation, [Tsering Dolma] was noted for her formal twelve-course luncheons. Meanwhile, in bitterly cold weather the children were clad in thin, sleeveless cotton frocks?though when VIPs visit the Upper Nursery, every child there is dressed warmly in tweeds, wool, heavy socks, and strong boots.’
* Note: Conditions at the Tibetan Children’s Villages have dramatically improved since the time when Tsering Dolma was in charge, especially since Austrian charity SOS Kinderdorf took over the project. This is simply highlighting a sad episode in the Tibetan’s history relevant to the wikileaks disclosure.
THE DALAI LAMA: A US FOREIGN POLICY INSTRUMENT and REGIME CHANGE STOOGE
The Dalai Lama was on the CIA payroll from 1959 until at least 1974. He was provided with $180,000 per year as part of the US anti-communist propaganda efforts.
These declassified documents reveal that the US wanted to deploy the Dalai Lama in Vietnam as part of their anti-communist propaganda efforts there. On three separate occasions deploying the Dalai Lama is discussed at the highest level.
On 16 December 1964, General Maxwell D. Taylor suggests steps the Government of Vietnam might take, the first of these being:
‘1. Arrange for the Dalai Lama, his brother, or other Buddhist leaders from other countries to visit Vietnam to educate Vietnamese bonzes on the perils of Communism and their civil responsibilities.’
On 8 March 1965, Henry Cabot Lodge – the Presidential Consultant on Vietnam – gives 14 recommendations regarding Vietnam to President Johnson, recommendation number 10 is:
‘The Dalai Lama should be brought to Saigon as an object lesson of the dreadful things Communism does to high ranking Buddhist clergy.’
On 4 April 1966, Jack Valenti – the President’s Special Assistant – gave the advice to President Johnson about what might be done about the desperate situation in Vietnam. Amongst his advice was to:
‘Split the Buddhist leadership:
This has possibilities. There is no durable cohesion in the Buddhist leadership. Can we pit some of the leaders against Tri Quang? Can we use the Dalai Lama and Buddhists outside Saigon, Hue and Da Nang to our advantage?’
One of the main reasons for the American involvement in Vietnam was that successive President’s subscribed to the ‘Domino Theory’ which argued that if one country fell to communist forces, then all of the surrounding countries would follow. It was, and is still, commonly hypothesized that it applied to Vietnam. Whilst still a U.S. senator, John F. Kennedy said in a speech to the American Friends of Vietnam:
‘Burma, Thailand, India, Japan, the Philippines and obviously Laos and Cambodia are among those whose security would be threatened if the Red Tide of Communism overflowed into Vietnam.’
The Dalai Lama didn’t visit Vietnam, but in November 1967 he visited both Japan and Thailand, two countries affected by the ‘Domino Theory’. These were his first trips outside of India since leaving Tibet in 1959, and he didn’t make another trip outside of India until 1972.
The Dalai Lama meeting up with CIA oprative John Kenneth Knaus in Dharmasala in 1995. According to their Knaus, during their discussion: ‘The Dalai Lama ruefully noted that Washington had cut off its support for poitical and paramilitary programs in 1974. To him, this confirmed that the U.S. government had involved itself in his country’s affairs not to help Tibet but only as a Cold War tactic to challenge the Chinese.’
A telegram from the US Embassy in Tokyo dated 1 April 1965 describes an early stage in the planning of the Dalai Lama’s trip to Japan.
What is immediately clear from the telegram is that, behind the scenes, it is the US Secretary of State who is organising this trip.
The Ambassador in Tokyo explains that there are a number of hurdles involved:
– The ‘Japanese themselves feel no particular affinity for Tibetans and Japanese Buddhists regard Tibetan Buddhists as only distantly related.’
– Although the Government of Japan will not prevent the visit they are ‘unlikely to regard such trip with much enthusiasm’.
– ‘It may be difficult to find significant japanese Buddhist group which would wish to involve itself sufficiently to sponsor Dalai visit.’
Essentially it seems no one in japan particularly wants the Dalai Lama to come. Even the Buddhist clergy would only be ‘willing to meet with upon his request.’
However, the first and most important point of the telegram reads:
‘The Dalai Lama’s visit to Japan would be advantageous from our point of view in reminding Japanese of ChiCom attitudes’.
So, because the Dalai Lama’s visit serves a US foreign policy interest the Ambassador thinks ‘possibly we could stir up some support’.
Nonetheless, the ambassador assumes ‘if visit takes place US will not be overtly involved.’
The visit did take place, the US pulled the strings to make it happen. The US used the Dalai Lama and his teachings as an instrument of US foreign policy. A pattern that appears to have been repeated again and again.
THE DALAI LAMA RELIGIOUS INTOLERANCE
In March 1996, in an aggressive and threatening manner, the Dalai Lama stated that there would be a forceful implementation of the ban against those who persisted in the practice of Dorje Shugden.
Vigilante mobs of fanatical followers of the Dalai Lama, acting in the spirit of his public pronouncements, stormed into temples and private homes, seizing and destroying pictures and statues of Dorje Shugden – even taking them from shrines. Mobs attacked Dorje Shugden practitioners and their homes with stones and petrol bombs, destroying their possessions and threatening their lives.
People lost their jobs, children were expelled from schools, and monks were expelled from monasteries; foreign travel permits and visas were denied; refugee aid, monastic stipends and allowances were cut off; and forced signature campaigns were undertaken. In these and many other ways that made Tibetans outcasts from their own already exiled community, the Dalai Lama, in the guise of his government, ministers and associated organisations, introduced a reign of terror against tens of thousands of his own people, making restrictions similar to those imposed on the Jewish people in Germany in the early years of Hitler’s rule.
This persecution has been enforced since 1996 and still continues.
THE DALAI LAMA IS A PAID TRAITOR AND A BLEEDING MARXIST
Many of the Dalai Lama’s benefactors support him to oppose the Chinese communists. The Dalai Lama, however, is himself an ardent marxist and greatly admired Chairman Mao’s political views.
For the Fourteenth Dalai Lama, Marxism has formed his political framework since the 1950s. The Dalai Lama’s infatuation with Mao can be seen in a remarkable poem he wrote while on his visit to China in 1954. Right up until his flight from Tibet in 1959, the Dalai Lama was working closely with the Chinese. Many Tibetans can remember that in the 1970s the Dalai Lama attempted to start a Tibetan Communist Party with the intention to spread communism amongst the Tibetans in exile.
The Dalai Lama is bleeding Maoist for which Modern China is not anymore
This is the hymn to Chairman Mao that the present Dalai Lama wrote in 1954. The original, in the Dalai Lama’s own handwriting, hangs in the Buddhist Temple of Broad Charity in Beijing. This reproduction is from Anna Louise Strong’s ‘Tibetan Interviews’. These verses of adulation do not give the impression of someone unhappy with the Chinese presence in Tibet – quite the opposite! The sentiments expressed go far beyond protocol, revealing instead a genuine admiration for Mao and a heartfelt conviction that communism could release his people from their ‘shackles and darkness’.
“Before the [seventeen-point] agreement … Tibet could see no way ahead. Since the agreement Tibet has left the old way that led to darkness and has taken a new way leading to a bright future of development.
… I heard Chairman Mao talk on different matters and I received instruction from him. I have come to the firm conviction that the brilliant prospects for the people of China as a whole are also the prospects for us Tibetan people; the path of our entire country is our path and not any other.”
Tibet: Record of a Journey
The Fourteenth Dalai Lama
The Dalai Lama walking with Chairman Mao in 1955
The Dalai Lama shaking Chairman Mao’s hands on Oct 13, 1954
The Dalai Lama having dinner with Chairman Mao and Zhou Enlai.
Stuart and Roma Gelder visiting Tibet in 1962, commented that the Dalai Lama and his public statements (such as ‘Learn from the Soviet Union and Construct Our Socialist Fatherland’ and ‘Strive for a Glorious Leap Forward in Tibet’) had been ‘Mao’s most valuable ally in Tibet’.
The Dalai Lama voting at a Communist Party Convention
In March 1955, the Dalai Lama attended the first session of the National People’s Congress in Beijing and was elected vice chairman of the NPC standing committee. In April 1956, he was also appointed the Chairman of the Preparatory Committee for the Autonomous Region of Tibet.
The Dalai Lama with Deng Xiaoping in 1954
The Dalai Lama with Chairman Mao
Between 1954 and 1955, the Dalai Lama spent nearly a year in Beijing with Mao and the other leaders of the Chinese Communist party. The Dalai Lama said: ‘It was ony when I went to China n 1954-55 that I actually studied Marxist ideology and learned the history of he Chinese revolution. Once I understood Marxism, my attitude changed completely. I was so attracted to Marxism, I even expressed my wish to become a Communist Party Member.’ (Time Magazine, 4 October 1999)
DALAI LAMA’S NOBEL PEACE PRIZE IS ILLEGITIMATE
When the Dalai Lama received his 1989 Nobel Peace Prize, the presentation of Egil Aarvik was as follows:
‘This year’s Nobel Peace Prize has been awarded … first and foremost for his consistent resistance to the use of violence in his people’s struggle to regain their liberty.This is by no means the first community of exiles in the world, but it is assuredly the first and only one that has not set up any militant liberation movement.’ Please also bear in mind that the Dalai Lama is a fully ordained Buddhist monk with vows to forsake killing and any actions of harming others.
The People’s Liberation Army of Communist China entered Tibet on 7 October 1950.
Here are excerpts from a United States Foreign Service Top Secret Memorandum of Conversation between the Tsepon Shakabpa, acting as the personal representative of the Dalai Lama, and Fraser Wilkins, the First Secretary of the US Embassy in New Delhi. The conversation took place on 24 May 1951.
Shakabpa has three questions for Mr Fraser. His third question, which highlighted here, is quite direct:
‘If the Dalai Lama left Tibet would the United States be willing to supply the Dalai Lama with military assistance and loans of money?’
Shakabpa is asking this question as the personal representative of the Dalai Lama. This means he is asking the question on behalf of the Dalai Lama. Effectively the Dalai Lama is asking, through an intermediary, for military assistance from the United States.
He adds that the Dalai Lama is the temporal head of Tibet and…
‘would therefore when the time was ripe want to supply groups with arms so they could rise against the invader’.
One of the tactics the Dalai Lama has always used, and which he was encouraged to adopt by his minders in the US Government, is to have others do his dirty work for him, so that if found out he can claim that they were going against his wishes. This is how he acquired the nickname ‘The Teflon Lama’.
So, perhaps the Dalai Lama apologists will claim that Tsepon Shakabpa was merely following his own agenda, and not the wishes of the Dalai Lama at all.
Here are excerpts from a United States Foreign Service Top Secret Memorandum of Conversation between Taktse Rimpoche, the Dalai Lama’s elder brother, and Evan Wilson, the Consul General of the US Consulate in Calcutta. The conversation took place on 24 June 1951.
There are a number of points in this conversation that are worth paying close attention to and which we highlight here:
Firstly, Taktse Rimpoche has presented the Americans with a ‘highly confidential letter from the Dalai Lama’. This letter indicates that the Americans are to consider Taktse as the Dalai Lama’s representative, and makes the same points as raised by Tsepon Shakabpa.
Secondly, Taktse confirms that the Dalai Lama discussed the questions the Dalai Lama had posed through Tsepon Shakabpa.
Thirdly, Taktse confirms that Shakabpa was indeed acting as the Dalai Lama’s representative.
And finally, details that the Dalai Lama had entrusted Shakabpa with ‘the organizing of resistence in Tibet’, and ‘the provision of military assistance’.
This top secret document conclusively proves that the Dalai Lama personally engineered the US military involvement in Tibet.
reply sent by the United States. As the covering note by Charge d’Affaires Steere says:
‘For reasons of security, the document is neither addressed to the Dalai Lama nor signed by an American representative. It contains no reference to the United States. Arrangements were made, however, by which the Dalai Lama was informed of its origin’.
Point 4 of the letter makes it clear that the United States is prepared to fulfil the Dalai Lama’s request for military assistance:
‘We are prepared to send you light arms through India… We will also give consideration to supplying you with loans of money to keep up the resistance.’
However it is necessary to note all the conditions the US applies:
– That the Dalai Lama leaves Tibet
– That the Dalai Lama issues a statement disavowing the agreement his delegates made with Communist China
– That the Dalai Lama organise resistance to the Chinese Communists
With this document, a deal is made between the United States Government and the Dalai Lama of Tibet. The Dalai Lama has successfully persuaded a super power to intervene militarily on his behalf. Exactly like his predecessor the 5th Dalai Lama, the present Dalai Lama has become a man of war.
The US had attached some conditions to this agreement: that the Dalai Lama leave Tibet, disavow the agreement with the Chinese, and organise the resistance.
The Dalai Lama didn’t leave Tibet or disavow the agreement with the Chinese until 1959. The Tibetan resistance was organised in the mid-1950s and the CIA had some limited involvement with it, including assisting with the Dalai Lama’s escape to India. We now turn our attention to what the Dalai Lama wants next, now that he has finally met the three conditions requested by the Americans.
On the 23 April 1959, almost immediately after arriving in India the Dalai Lama sent a message directly to President Eisenhower. In response to the message the CIA prepared a‘review of Tibetan operations’.
[As an additional matter of interest, the review showed that Dalai Lama had asked the Indian government to support his anti-communist resistance, but that this request had been rejected. The review details how the Dalai Lama then turned again to the US, who again agreed to support military operations in Tibet, and a ‘Tibetan Program’ was initiated (this latter point is currently redacted from the declassified document – it is however referred to in the CIA’s memorandum for the 303 Committee of 26 January 1968).]
Although the actual contents of the Dalai Lama’s message to President Eisenhower remain classified, it is very clear from CIA Director Allen Dulles response to the message what they were. In a memo to President Eisenhower entitled ‘Dalai Lama’s Request for Supplies for the Tibetan Resistance’ he details the progress the CIA is making to fulfil this request (The initials “DE” on the source text indicate the President’s approval.).
In the Memorandum of Conversation of 29 October 1959, Gyalo Thondup (the Dalai Lama’s brother and personal representative) makes requests on behalf of the Dalai Lama.
Again, note that the Gyalo Thondup is acting on behalf of his brother, carrying gifts and messages from the Dalai Lama for the American President. The Dalai Lama has four points to make, we highlight the fourth point:
‘4. The Tibetans needed financial and arms assistance from the US in order to continue their resistance within Tibet against Chinese Communist oppression.’
The Dalai Lama is effectively trying to hurry up the US government. They promised to provide arms and money to Tibetan military for a war against the Chinese, and the Dalai Lama wants those weapons and that money delivered. The US did deliver both weapons and money and much more besides over a period of 2 decades, but it seems it was never as much as the Dalai Lama had hoped for. In a Newsweek interview in April 1999, he says:
‘They gave the impression that once I arrived in India, great support would come from the United States’.
Here are some details as to the measure of the support that was afforded. This previously top secret document is now publicly available. We urge everyone interested in the Dalai Lama and Tibet to read it.
This shows that the US government was true to its words and for the best part of two decades provided millions of dollars each year to fund the Dalai Lama’s war. Included in this was an annual personal subsidy of $180,000 to the Dalai Lama. We also note that the CIA was behind the development of ‘Tibet Houses’ around the world.
How does this fit with the Dalai Lama’s image of ‘consistent resistance to the use of violence in his people’s struggle to regain their liberty’ and deserving of Nobel Peace Prize?
After so many years in exile, the Dalai Lama stands in the wake of a series of international and domestic political failures that has produced deep crisis and division within the Tibetan exile community and has now threatened the Buddhist community worldwide. If Humanity strives to have an open mind, remove all the smokescreen of public relations, look behind the charisma, the antics and charm of the Dalai Lama, behind the illusion and the calculated deception that he is some holy man and a wise elder statesman of world politics we find gross political and spiritual incompetence.
You can research his few major failings if you are willing to change the world with us:
The Strasburg Statement – in one fell swoop the Dalai Lama extinguished the hopes for a free Tibet.
The Panchen Lama – the Dalai Lama’s lack of skill condemned a young Tibetan boy to a life of house arrest.
The Friendship with Shoko Asahara – the Dalai Lama lobbied for Shoko Asahara to be recognized as a Buddhist leader in Japan. Shoko Asahara went on to commit mass murder in Tokyo.
Osel Hita Torres – the Dalai Lama recognised an ordinary spanish boy as a reincarnated Lama, separating him from his family and denying him a normal childhood.
China has never had a problem with serious peaceful talks with Tibet. But in our circles, the Dalai Lama has purposely shot himself in the foot for betraying trust from all sides. Based on some of the evidence from this report, who would really in their right mind want to work with him? This is why those of us will never be caught in some photo op with him and wait for the next Dalai Lama, whom we expect to be much more competent and real. Unfortunately, he will not be revealed until this one dies.
For now, I ask the international community to stop falling for lies. We have serious issues we need to solve and in order to have real world peace, we must remove all the clutter of hypocrisy, lies and deceit. It is the only way to build back each other’s trust.
I know it is hard to take, but the bottom line: The Dalai Lama is just another regime change tool used and funded by the Luciferian New World Order Puppet Masters to destabilize nations and destroy many sincere people who want to get closer to their higher purpose and find meaning of their existence in this world.
May Humanity truly start waking up for we are surrounded with many wolves in sheep’s clothing. The Dalai Lama is one of the wolves.
AUTHOR: Lady Michelle Jennifer Santos – TSR Founder & Publisher and Strategy/Peace Negotiator with the UN Security Council Special Envoy to the Arab Nations