My Spiritual Journey Dalai Lama (e novels to read TXT) 📖

I have decided to create an establishment that will welcome your children. If you entrust them to me, that will simplify your life and your children will learn to be independent and to count on themselves.

“What’s more, they will become real Tibetans, heirs of our newfound freedom. They will never forget their parents, their ancestors, their brothers and sisters, their compatriots who sacrificed themselves for them. Of course, I am not imposing this by force; parents and children can make their own choice freely.”

When the spokesman had finished, there was a moment of silence. Then the father of a little four-year-old girl spoke. He had not accepted the indoctrination that prevented Tibetans from being Tibetan in their own country and forced them to condemn their people, their homeland, and their religion. So with his daughter perched on his shoulders, he and his wife had followedthe Dalai Lama’s footsteps beyond the Himalayas. “I think,” he concluded, “that an excellent chance is given us in offering to care for and educate our children.”

The disabled grandmother of a little Tibetan boy stood up to say, “I have prayed to see with my own eyes the death of those who committed such atrocities in our country. Unfortunately, I am too old; I think I will die here. But there is my grandson and all the other children. So I pray that they can be taken care of so they can prepare to avenge all our dead soon.”

The father of another child also declared, “I pray I see Tibet free as before, before I die. Long live the Dalai Lama!” The refugees repeated, “Long live the Dalai Lama!” And the children themselves asked their parents to let them go to the Dalai Lama, to the establishment he had created for them.

In 1960, at the same time that the Dalai Lama’s immediate entourage was taking responsibility for the children, the Indian government opened secondary schools under the authority of an autonomous administration. That same year a Tibetan minister of the interior, in collaboration with Indian and international authorities, was charged with overseeing the assimilation of refugees, who were spread all over India in about fifty camps.

The Dalai Lama also organized a Ministry of Culture and Religion to rebuild all the great monasteries and their universities in the land of exile.

Already during his brief reign, in Tibet itself, the Dalai Lama had undertaken the modernization of Tibetan feudal society. In exile, he introduced democracy to his government by adopting in 1961 a temporary constitution that established a distribution of authority, equality of citizens before the law, free elections, and political pluralism.9

This democratization, along with the beginning of the secularization of Tibetan political institutions, was the Dalai Lama’s best response to Chinese propaganda that accused him of wanting to restore his personal power.

I am a proponent of secular democracy

EVEN THOUGH NO BUDDHIST SOCIETY has ever developed a democratic system in its government, I personally have great admiration for secular democracy. When Tibet was still free, we cultivated the isolation that nature had given us, wrongly thinking that we could guarantee our internal peace and security that way. Paying no attention to the changes the world was going through, we almost didn’t notice that India, one of our closest neighbors, had become the largest democracy in the world after peacefully winning independence. Later on, we had to suffer to learn that, on the international scene as at home, freedom must be shared and is enjoyed in the company of others. One cannot make exclusive use of freedom.

Although the Tibetans outside of Tibet have been reduced to the status of refugees, we have the freedom to exercise our rights. Our brothers and sisters in Tibet do not have the same right to live in their own country. That is why we exiles have the responsibility of anticipating and imagining the Tibet of the future. Over the years we have put into play a model of authentic democracy in various ways. The fact that the word democracy is familiar to all exiled Tibetans attests to this.

I have long awaited the time when we could define a political system that was adapted both to our traditions and to the demands of the modern world, a democracy rooted in nonviolence and peace. We recently instituted some changes that will reinforce the democratization of our administration in exile. For several reasons, I decided that I will not be the leader, or even a part of the government, the day Tibet regains its independence. The next leader of the Tibetan government should be elected by popular vote. There are many advantages to such a reform, which will allow us to become an authentic, complete democracy. I hope that, thanks to these changes, our people will be able to express themselves clearly on decisions that concern the future of Tibet.

Our process of democratization has touched Tibetans all over the world. I think that future generations will look at these transformations as the main accomplishments of our experience in exile. Just as the introduction of Buddhism to Tibet forged our nation, I am convinced that the democratization of our society will reinforce the vitality of Tibetans and allow our governing institutions to reflect their dearest desires and aspirations.10

Liberty, equality, and fraternity are also Buddhist principles

THE IDEA THAT PEOPLE can live freely as individuals who are equal in principle and hence responsible for one another is perfectly in keeping with Buddhism. As Buddhists, we Tibetans respect human life as the most precious gift, believing that the Buddha’s philosophy and teaching is the way to the highest of freedoms—an aim that can be reached by men and women alike.

The Buddha saw that the aim of life is happiness. He also saw that, while ignorance leads beings into endless frustration and suffering, wisdom frees them. Modern democracy is based on the principle that all human beings are equal, that each of us has the right to live freely and happily. Buddhism also