World guru

World guru

April 2015

Without a shadow of doubt, the Dalai Lama is the most popular spiritual teacher in the world. His benevolent, chuckling demeanour, and his commitment to non-violence in the face of the annexure of Tibet by China, as well as a growing fascination for Buddhism, has made him a phenomenon the world over. Introduction by Jamuna Rangachari

The Dalai Lama has become synonymous with spirituality today. His compassion, humility and ability to be ‘free in exile’ have drawn millions of people over the world to his spiritual tradition, Buddhism. For them, the 14th Dalai Lama personifies faith, hope and non-violence. Recently, my teenaged daughter called me, filled with excitement. “Guess whose lecture I am going to attend tomorrow, Amma?!” The lecture was not by a movie star or celebrity but by the rock star of spirituality, His Holiness, the 14th Dalai Lama. She and her friends were delighted with the experience, particularly the ease with which he communicated to them. This is the magic of the Dalai Lama. He connects with everyone, young and old, and inspires reverence, and a desire to lead a guided life. The Dalai Lama was born Lhamo Thondup in 1935 to a peasant family in Taktser, Tibet. He was recognised as the reincarnation of the 13th Dalai Lama at the tender age of two, and was said to be a manifestation of Avalokiteshwara, the bodhisattva of compassion. Traditionally, in Tibetan Buddhism, dalai lamas functioned as the ‘monk-kings’ of Tibet, embodying a unique synergy of monastic life and state affairs. He has been the ideal Dalai Lama in today’s times, proving through his actions that only spirituality and spiritual principles can bring success. He has been successful in winning Western support for the cause of greater Tibetan autonomy or independence, including vocal support from numerous Hollywood celebrities, most notably the actors Richard Gere and Steven Seagal, as well as lawmakers from several countries. He was the recipient of the Nobel prize for Peace in 1989.

How do you view yourself?

I always consider myself a simple Buddhist monk. I feel that is the real me. I feel that the Dalai Lama as a temporal ruler is a man-made institution. As long as the people accept the Dalai Lama, they will accept me. But being a monk is something which belongs to me. No one can change that. Deep down inside, I always consider myself a monk, even in my dreams. So naturally I feel myself as more of a religious person. Even in my daily life, I can say that I spend 80 per cent of my time on spiritual activities and 20 per cent on Tibet as a whole. The spiritual or religious life is something I know and have great interest in. I have some kind of confidence in it, and thus I want to study it more. Regarding politics, I have no modern education except for a little experience. It is a big responsibility for someone not so well-equipped. This is not voluntary work but something that I feel I must pursue because of the hope and trust that the Tibetan people place on me. Will you be the last Dalai Lama? Whether the institution of the Dalai Lama remains or not depends entirely on the wishes of the Tibetan people. It is for them to decide. I made this clear as early as in 1969. Even in 1963, after four years in exile, we made a draft constitution for a future Tibet which is based on the democratic system. The constitution clearly mentions that the power of the Dalai Lama can be removed by a two-thirds majority vote of the members of the Assembly. At the present moment, the Dalai Lama’s institution is useful to the Tibetan culture and the Tibetan people. Thus, if I were to die today, I think the Tibetan people would choose to have another Dalai Lama. In the future, if the institution is no longer relevant or useful and our present situation changes, then the Dalai Lama’s institution will cease to exist. Personally, I feel the institution of the Dalai Lama has served its purpose. More recently, since 2001 we now have a democratically elected head of our administration, the Kalon Tripa. The Kalon Tripa runs the daily affairs of our administration, and is in charge of our political establishment. Half jokingly and half seriously, I state that I am now in semi-retirement.

Do you think you will ever be able to return to Tibet?

Yes, I remain optimistic that I will be able to return to Tibet. China is in the process of changing. If you compare China of today to 10 or 20 years ago, there is tremendous change. China is no longer isolated. It is part of the world community. Global interdependence, especially in terms of economics and environment makes it impossible for nations to remain isolated. Besides, I am not seeking separation from China. I am committed to my Middle-Way approach whereby Tibet remains within the People’s Republic of China enjoying a high degree of self-rule or autonomy. I firmly believe that this is of mutual benefit both to the Tibetans as well as to the Chinese. We Tibetans will be able to develop Tibet with China’s assistance, while at the same time preserving our own unique culture, including spirituality, and our delicate environment. By amicably resolving the Tibetan issue, China will be able to contribute to her own unity and stability.

What are your commitments?

In general, I always state that I have three commitments in life. Firstly, on the level of a human being, my first commitment is the promotion of human values such as compassion, forgiveness, tolerance, contentment and self-discipline. All human beings are the same. We all want happiness and do not want suffering. Even people who do not believe in religion recognise the importance of these human values in making their lives happier. I remain committed to talking about the importance of these human values and sharing them with everyone I meet. Secondly, on the level of a religious practitioner, my second commitment is the promotion of religious harmony and understanding amongst different religious traditions. Despite philosophical differences, all major world religions have the same potential to create better human beings. It is therefore important for all religious traditions to respect one another and recognise the value of each other’s respective traditions. Thirdly, I am a Tibetan and carry the name of the Dalai Lama. Tibetans place their trust in me. Therefore, my third commitment is to the Tibetan issue. I have a responsibility to act as the free spokesperson of the Tibetans in their struggle for justice. As far as this third commitment is concerned, it will cease to exist once a mutually beneficial solution is reached between the Tibetans and Chinese. However, my first two commitments I will carry on till my last breath.

During the course of your life, what have been your greatest personal lessons or internal challenges? Which realizations and experiences have had the most effect on your growth as an individual?

Regarding religious experience, some understanding of shunya (emptiness: lack of independent self-nature), some feeling, some experience and mostly bodhichitta, altruism. It has helped a lot. In some ways, you could say that it has made me into a new person, a new man. I am still progressing. Trying. It gives you inner strength, courage, and it is easier to accept situations. That’s one of the greatest experiences. When you became a refugee, what helped you gain this strength? Was it the loss of your position and country, the fact of everyone suffering around you? Were you called on to lead your people in a different way than you had been accustomed to? Being a refugee is really a desperate, dangerous situation. At that time, everyone deals with reality. It is not the time to pretend things are beautiful. That’s something. You feel involved with reality. In peace time, everything goes smoothly. Even if there is a problem, people pretend that things are good. During a dangerous period, when there’s a dramatic change, then there’s no scope to pretend that everything is fine. You must accept that bad is bad. Now when I left the Norbulinka, there was danger. We were passing very near the Chinese military barracks. It was just on the other side of the river, the Chinese check post there. You see, we had definite information two or three weeks before I left, that the Chinese were fully prepared to attack us. It was only a question of the day and hour.

About your being the incarnation of the bodhisattva of infinite compassion, Avalokiteshvara. How do you personally feel about this? Is it something you have an unequivocal view of one way or another?

It is difficult for me to say definitely. Unless I am engaged in a meditative effort, such as following my life back, breath by breath, I couldn’t say exactly. We believe that there are four types of rebirth. One is the common type wherein, a being is helpless to determine his or her rebirth, but only reincarnates in dependence on the nature of past actions. The opposite is that of an entirely enlightened Buddha, who simply manifests a physical form to help others. In this case, it is clear that the person is Buddha. A third is one who, due to past spiritual attainment, can choose, or at least influence, the place and situation of rebirth. The fourth is called a blessed manifestation. In this the person is blessed beyond his normal capacity to perform helpful functions, such as teaching religion. For this last type of birth, the person’s wishes in previous lives to help others must have been very strong. They obtain such empowerment. Though some seem more likely than others, I cannot definitely say which I am. From the viewpoint then of the realistic role you play as Chenrezig (the Tibetan name for Avalokiteshwara), how do you feel about it? Only a few people have been considered, in one way or another, divine.