CHANGE IN TIBETAN VALUES- A CRISIS IN THE MAKING
Having had the opportunity to live amongst Tibetans for a long time, I have had the advantage of having some understanding of the role that religion, social infra structure and traditions play in the psyche of the Tibetan people. Soon after the exodus from Tibet, the main concern was to acculturate into Indian society and yet maintain core Tibetan values and identity. The two Tutors, Khabje Ling Rimpoche and Khabje Trijang Dorje Chang played vital roles in outlining the basic structure of the TGIE, advising the Dalai lama, laying down the foundations of the three great monasteries in South India, the tantric colleges and various smaller monasteries. Heads of other sects provided their leadership to their respective orders and people in general had vision and hope. Lay people were pious and although starting fresh themselves showed no hesitation in helping others out. Anyone wearing a monks robe was respected and held in high esteem, the monks on their part valued their vows and honored them. Respect towards teachers in schools and towards elders were strongly fostered.
In the early days the teachings of the Dalai Lama had profound meaning. His advices were meaningful and could be easily taken to heart. He advised both the ordained and lay in a very practical way, stressing on ethics, morality, compassion and right conduct. The masses heeded to his teachings. These days in his teachings and meetings with Tibetans his advices mostly surround the practice of Dorje Shugden, little is mentioned about conduct, attitude, love, kindness and compassion. Tibetans in the west face many problems: extra marital affairs, divorces, youth adopting the gang banging lifestyle, alcoholism, drug abuse, gambling and breakup of the family. He does not address those basic issues. It appears his priorities have changed. The basic values of Tibetans have shifted with the shift in priorities.
As time went by, the Two tutors grew older and their teachings, advices and direction became rarer. Allegations of corruption in the TGIE became more frequent. People became more disenfranchised and as fractions increased conflicts grew. The once simple people who lived by the laws of Karma gradually distanced themselves from this principle. Crimes in the community grew- bootlegging liquor, smuggling illegal goods, black-marketing, cheating, fighting, murders and other illegal activities rose. Many of these illegal activities meant more money and more money meant more status in the society. Many of monasteries and Lamas did not care where the money came from as long as it meant the possibility of expansion and being grander. The majority psyche of the Tibetans had taken a dramatic change. Actions were designed only meet goals for the present lifetime, being able to accumulate good karma for next life began to make less sense. People started leaving the matter of accumulating good karma for next lifetime to merely attending teachings, giving alms and donating to a monastery. Real reflection, transformation or inner work was left at the back of the list of things to do. Tibetans generally think as a group, independent thinking occurs when it comes to individual well being. Selfishness, doing whatever it takes and at any cost became order of the day. This sets the stage for the present situation.
On January 8th a referendum to vote on the practice of Dorje Shugden was announced. Since then votes have been collected and oaths have been taken. Faith, devotion and dedication were traded for deception, lies and covering up the truth.
Dokhang Khamtsen refused the voting and taking of oaths. They, out of the love, respect and gratitude of their parent monastery Ganden Shartse, have withdrawn themselves from the monastery. Pomora Khamtsen of Sera Mey also refused to vote and take the oaths, and are contesting their expulsion. The recent intervention on the part of Indian Police to restore some order, led to Sera being able to hold the Molam Festival.
Samdong and officials from The Department of Religious Affairs have launched a campaign of distancing the Dalai Lama from the issue. Samdong, the prime minister has stated that the call for the referendum was not initiated by the Dalai Lama nor the Tibetan Government in Exile but rather by the Gelug Charter who had resolved that such a step was necessary. His position is that the Dalai Lama and the TGIE merely reminded the Monasteries of their resolution. One has to only hear the speeches of both the Dalai Lama and Samdong to learn the truth. Has the Gelug Charter been scape-goated, used, manipulated and now left for to hang themselves? Even if the Gelug Charter had made such a resolution, it goes against the very grain of the TGIE’s constitution, the constitution of the host country and against the principles any civilized country and they should have in fact prevented the referendum from occurring instead of encouraging it.
Samdong who claims to be one of the heart disciples of the late Khabje Trijang Dorje Chang has not acquired one single ounce of this great master’s qualities. It is reputed that he was even taught how to wear his robes by the late great master and yet today his actions soil the sanctity of the holy robes. He has stated that non Shugden practioneers would be compensated by the TGIE should they incur hospital bills, loss or damage to property or legal expenses as a result of aiding this ban. Yet he blatantly lies and speaks of no government involvement. On the day of the late Khabje Trijang Dorje Chang’s cremation, Samdong was present along with other revered lamas. He led the procession along with Khabje Zemey Rimpoche. He walked bare footed from the TCV play ground to the place of cremation and all were moved by the show of his veneration. Today he tramples on the teachings, beliefs and path shown by the great master. What makes one change so dramatically? Perhaps the prospect of power, authority and money. Likewise the promise of name, fame, power and authority have lured many lamas, geshes and monks in position of some authority to take the same course of action. Never in Tibet’s history such a thing has happened to this magnitude.
In these dark times it is important to remember our past great masters, take to heart what they espoused and live lives that they would be proud of. It is our responsibility to keep their teachings alive, to hold dear their advices, keep the path they have shown shining bright and protecting the work of their lifetime from being tampered with. I am extremely grateful to the administrators of this website and pray that they continue the good work. To the many readers and contributors I request that we share our thoughts freely, for this becomes a way of documenting our persecution, our hardship as well as our struggle and strength.
