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Thousands of Tibetans offer their prayers in and near the Jokhang Monastery every day, the number of monks in temples is on the rise and many Buddhists travel to Lhasa to attend prayers from across China, the letter said.
disciples were required to strictly obey their masters, making it impossible for Tibetans to pursue individuality and independence, let alone create their own fate. Old Tibet was under an extremely hierarchical regime featuring the combination of political and religious power.
All texts and pictures depicting the dark old Tibet and positive images of new Tibet have been taken out of its brochures, she said. For example, there is no mention of the armed offensive the Dalai Lama clique launched against China from Nepal with the help of the U.S. Central Intelligence Agency (CIA) in the 1960s or the cruel rule of Tibetan serfdom.
The article said the Dalai Lama clique asks for financial aid from the West in the name of religion and human rights. However, instead of spending money on those badly in need of help, the leading members in the clique buy golden watches and luxurious cars for themselves with donations from the West while their sponsors know nothing about these deeds.
received 1.7 million U.S. dollars a year from the CIA. The money was to pay for guerrilla operations against China, notwithstanding the Dalai Lama's public stance in support of nonviolence, for which he was awarded the Nobel Peace Prize in 1989, the article said.
The Chineese over ran Tibet, murdered Monks and Nuns, and instituted a death penalty for anyone found with an image of the Dalai Lama. For over a thousand years Tibetans lived in peace and harmony, there was no slavery but instead practiced compassion for one another.
' Born Female--Proof of Past Sins?
The Dalai Lama writes, "In Tibet there was no special discrimination against women." The Dalai Lama's authorized biographer Robert Hicks argues that Tibetan women were content with their status and "influenced their husbands." But in Tibet, being born a woman was considered a punishment for "impious" (sinful) behavior in a previous life. The word for "woman" in old Tibet, kiemen, meant "inferior birth." Women were told to pray, "May I reject a feminine body and be reborn a male one."
Lamaist superstition associated women with evil and sin. It was said "among ten women you'll find nine devils." Anything women touched was considered tainted--so all kinds of taboos were placed on women. Women were forbidden to handle medicine. Han Suyin reports, "No woman was allowed to touch a lama's belongings, nor could she raise a wall, or 'the wall will fall.'... A widow was a despicable being, already a devil. No woman was allowed to use iron instruments or touch iron. Religion forbade her to lift her eyes above the knee of a man, as serfs and slaves were not allowed to life the eyes upon the face of the nobles or great lamas."
Monks of the major sects of Tibetan Buddhism rejected sexual intimacy (or even contact) with women, as part of their plan to be holy. Before the revolution, no woman had ever set foot in most monasteries or the palaces of the Dalai Lama.
There are reports of women being burned for giving birth to twins and for practicing the pre-Buddhist traditional religion (called Bon). Twins were considered proof that a woman had mated with an evil spirit.
The rituals and folk medicine of Bon were considered "witchcraft." Like in other feudal societies, upperclass women were sold into arranged marriages. Custom allowed a husband to cut off the tip of his wife's nose if he discovered she had slept with someone else. The patriarchal practices included polygyny, where a wealthy man could have many wives; and polyandry, where in land-poor noble families one woman was forced to be wife to several brothers.
Among the lower classes, family life was similar to slavery in the U.S. South. (See The Life of a Tibetan Slave.) Serfs could not marry or leave the estate without the master's permission. Masters transferred serfs from one estate to another at will, breaking up serf families forever. Rape of women serfs was common--under the ulag system, a lord could demand "temporary wives."
Originally posted by Witness2008
The information and the link you provide is Chineese propaganda.
The Chicago Tribune article was titled, "The CIA Secret War in Tibet." As this article said so well, "Little about the CIA skullduggery in the Himalayas is a real secret except maybe to the U.S. taxpayers who bankrolled it."
The CIA gave a special retainer to the Dalai Lama throughout the 1960s of $180,000 a year--a small fortune in Nepal, where it had set up an army and virtual government in exile. Washington also set up special radio stations aimed at Tibet projecting the Dalai Lama as a god-king.
Ralph McGehee, who has written many exposés of CIA operations and maintains a web site, described in some detail how the "company" promoted the Dalai Lama. The CIA's National Endowment for Democracy provided money for the Tibet Fund, Tibet Voice and the International Campaign for Tibet.
... ' The largest monasteries housed thousands of monks. Each "parent" monastery created dozens (even hundreds) of small strongholds scattered through the mountain valleys. For example, the huge Drepung monastery housed 7,000 monks and owned 40,000 people on 185 different estates with 300 pastures.
Monasteries also made up countless religious taxes to rob the people--including taxes on haircuts, on windows, on doorsteps, taxes on newborn children or calves, taxes on babies born with double eyelids...and so on. A quarter of Drepung's income came from interest on money lent to the serf-peasantry. The monasteries also demanded that serfs hand over many young boys to serve as child-monks.
The class relations of Tibet were reproduced inside the monasteries: the majority of monks were slaves and servants to the upper abbots and lived half-starved lives of menial labor, prayer chanting and routine beatings.
Upper monks could force poor monks to take their religious exams or perform sexual services. (In the most powerful Tibetan sect, such homosexual sex was considered a sign of holy distance from women.) A small percent of the clergy were nuns.
After liberation, Anna Louise Strong asked a young monk, Lobsang Tel�, if monastery life followed Buddhist teachings about compassion. The young lama replied that he heard plenty of talk in the scripture halls about kindness to all living creatures, but that he personally had been whipped at least a thousand times. "If any upper class lama refrains from whipping you," he told Strong, "that is already very good. I never saw an upper lama give food to any poor lama who was hungry. They treated the laymen who were believers just as badly or even worse."
These days, the Dalai Lama is "packaged" internationally as a non-materialist holy man. In fact, the Dalai Lama was the biggest serf owner in Tibet. Legally, he owned the whole country and everyone in it. In practice, his family directly controlled 27 manors, 36 pastures, 6,170 field serfs and 102 house slaves.
When he moved from palace to palace, the Dalai Lama rode on a throne chair pulled by dozens of slaves. His troops marched along to "It's a Long Way to Tipperary," a tune learned from their British imperialist trainers. Meanwhile, the Dalai Lama's bodyguards, all over six-and-a-half feet tall, with padded shoulders and long whips, beat people out of his path. This ritual is described in the Dalai Lama's autobiography.
"Good Will towards all life is true religion"-Siddhartha Gautama-The Buddha
' ...In 1998 the U.S. State Department listed thirty of the world’s most violent and dangerous extremist groups. Over half of them were religious, specifically Muslim, Jewish, and Buddhist.
' ..Many Buddhists maintain that, before the Chinese crackdown in 1959, old Tibet was a spiritually oriented kingdom free from the egotistical lifestyles, empty materialism, and corrupting vices that beset modern industrialized society.
A reading of Tibet’s history suggests a somewhat different picture. “Religious conflict was commonplace in old Tibet,” writes one western Buddhist practitioner. “History belies the Shangri-La image of Tibetan lamas and their followers living together in mutual tolerance and nonviolent goodwill. Indeed, the situation was quite different.
Old Tibet was much more like Europe during the religious wars of the Counterreformation.” 5
In the thirteenth century, Emperor Kublai Khan created the first Grand Lama, who was to preside over all the other lamas as might a pope over his bishops
Several centuries later, the Emperor of China sent an army into Tibet to support the Grand Lama, an ambitious 25-year-old man, who then gave himself the title of Dalai (Ocean) Lama, ruler of all Tibet. Here is a historical irony: the first Dalai Lama was installed by a Chinese army.
His two previous lama “incarnations” were then retroactively recognized as his predecessors, thereby transforming the 1st Dalai Lama into the 3rd Dalai Lama. This 1st (or 3rd) Dalai Lama seized monasteries that did not belong to his sect, and is believed to have destroyed Buddhist writings that conflicted with his claim to divinity.
The Dalai Lama who succeeded him pursued a sybaritic life, enjoying many mistresses, partying with friends, and acting in other ways deemed unfitting for an incarnate deity. For these transgressions he was murdered by his priests. Within 170 years, despite their recognized divine status, five Dalai Lamas were killed by their high priests or other courtiers. 6
For hundreds of years competing Tibetan Buddhist sects engaged in bitterly violent clashes and summary executions. In 1660, the 5th Dalai Lama was faced with a rebellion in Tsang province, the stronghold of the rival Kagyu sect with its high lama known as the Karmapa. The 5th Dalai Lama called for harsh retribution against the rebels, directing the Mongol army to obliterate the male and female lines, and the offspring too “like eggs smashed against rocks…. In short, annihilate any traces of them, even their names.” 7
In 1792, many Kagyu monasteries were confiscated and their monks were forcibly converted to the Gelug sect (the Dalai Lama’s denomination). The Gelug school, known also as the “Yellow Hats,” showed little tolerance or willingness to mix their teachings with other Buddhist sects. In the words of one of their traditional prayers: “Praise to you, violent god of the Yellow Hat teachings/who reduces to particles of dust/ great beings, high officials and ordinary people/ who pollute and corrupt the Gelug doctrine.” 8 An eighteenth-century memoir of a Tibetan general depicts sectarian strife among Buddhists that is as brutal and bloody as any religious conflict might be. 9 This grim history remains largely unvisited by present-day followers of Tibetan Buddhism in the West.
' In 1959, Anna Louise Strong visited an exhibition of torture equipment that had been used by the Tibetan overlords.
There were handcuffs of all sizes, including small ones for children, and instruments for cutting off noses and ears, gouging out eyes, breaking off hands, and hamstringing legs.
There were hot brands, whips, and special implements for disemboweling.
The exhibition presented photographs and testimonies of victims who had been blinded or crippled or suffered amputations for thievery.
There was the shepherd whose master owed him a reimbursement in yuan and wheat but refused to pay. So he took one of the master’s cows; for this he had his hands severed.
Another herdsman, who opposed having his wife taken from him by his lord, had his hands broken off.
There were pictures of Communist activists with noses and upper lips cut off, and a woman who was raped and then had her nose sliced away.23
Earlier visitors to Tibet commented on the theocratic despotism. In 1895, an Englishman, Dr. A. L. Waddell, wrote that the populace was under the “intolerable tyranny of monks” and the devil superstitions they had fashioned to terrorize the people.
In 1904 Perceval Landon described the Dalai Lama’s rule as “an engine of oppression.”
At about that time, another English traveler, Captain W.F.T. O’Connor, observed that “the great landowners and the priests… exercise each in their own dominion a despotic power from which there is no appeal,” while the people are “oppressed by the most monstrous growth of monasticism and priest-craft.”
Tibetan rulers “invented degrading legends and stimulated a spirit of superstition” among the common people.
In 1937, another visitor, Spencer Chapman, wrote, “The Lamaist monk does not spend his time in ministering to the people or educating them. . . . The beggar beside the road is nothing to the monk. Knowledge is the jealously guarded prerogative of the monasteries and is used to increase their influence and wealth.”24
As much as we might wish otherwise, feudal theocratic Tibet was a far cry from the romanticized Shangri La so enthusiastically nurtured by Buddhism’s western proselytes.