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began reading Buddhist philosophy and engaging in theological study and debate—activities that in old Tibet had been open only to monks.” In November 2005, the Dalai Lama spoke at Stanford University on "The Heart of Nonviolence" but stopped short of a blanket condemnation of all violence. Violent actions that are committed in order to reduce future suffering are not to be condemned, he said, citing World War II as an example of a worthy effort to protect democracy. What of the four years of carnage and mass destruction in Iraq, a war condemned by most of the world—even by a conservative pope—as a blatant violation of international law and a crime against humanity? The Dalai Lama was undecided: "The Iraq war—it's too early to say, right or wrong."*? Earlier he had voiced support for the US military intervention against Yugoslavia and, later on, the US military intervention in Afghanistan. began reading Buddhist philosophy and engaging in theological This is probably true, and it may explain why some of us idealise study and debate—activities that in old Tibet had been open only such societies. But still, a gouged eye is a gouged eye, a flogging to monks.” is a flogging and the grinding exploitation of serfs and slaves is a In November 2005, the Dalai Lama spoke at Stanford brutal class injustice whatever its cultural wrapping. There is a University on "The Heart of Nonviolence" but stopped short of a difference between a spiritual bond and human bondage, even blanket condemnation of all violence. Violent actions that are when both exist side by side. committed in order to reduce future suffering are not to be Many ordinary Tibetans want the Dalai Lama back in their condemned, he said, citing World War II as an example of a country, but it appears that relatively few want a return to the worthy effort to protect democracy. What of the four years of social order he represented. A story in the Washington Post (23 carnage and mass destruction in Iraq, a war condemned by most — July 1999) noted that the Dalai Lama continues to be revered in of the world—even by a conservative pope—as a blatant violation Tibet, but few Tibetans would welcome a return of the corrupt of international law and a crime against humanity? The Dalai aristocratic clans that fled with him in 1959 and that comprise the Lama was undecided: "The Iraq war—it's too early to say, right bulk of his advisers. Many Tibetan farmers, for example, have no or wrong."* Earlier he had voiced support for the US military interest in surrendering the land they gained during China's land intervention against Yugoslavia and, later on, the US military reform to the clans. Tibet's former slaves say that they, too, don't intervention in Afghanistan.* want their former masters to return to power. "I've already lived that life once before," said Wangchuk, a 67-year-old former slave Ill. Exit Feudal Theocracy who was wearing his best clothes for his yearly pilgrimage to As the Shangri-La myth would have it, in old Tibet the people Shigatse, one of the holiest sites of Tibetan Buddhism. He said he lived in contented and tranquil worshipped the Dalai Lama, but added: symbiosis with their monastic and "I may not be free under Chinese secular lords. Rich lamas and poor communism, but I am better off than monks, wealthy landlords and Seen in all its grim realities, when I was a slave." impoverished serfs were all bonded It should be noted that the Dalai together, mutually sustained by the old Tibet confirms the Lama is not the only highly placed comforting balm of a deeply spiritual Fi A lama chosen in childhood as a and pacific culture. view I expressed In an reincarnation. One or another One is reminded of the idealised earlier book—namely, that image of feudal Europe presented by culture is anything latter-day conservative Catholics such as G. K. Chesterton and Hilaire Belloc. but neutral. For them, mediaeval Christendom was a world of contented peasants living in the secure embrace of their Church, claim to be reincarnated tulkus. under the more or less benign protection The very first tulku was a lama of their lords. Again we are invited to accept a particular culture known as the Karmapa, who appeared nearly three centuries reincarnated lama or tu/ku—a spiritual teacher of special purity elected to be reborn again and again—can be found presiding over most major monasteries. The tulku system is unique to Tibetan Buddhism. Scores of Tibetan lamas in its idealised form, divorced from its murky material history. before the first Dalai Lama. The Karmapa is the leader of a This means accepting it as presented by its favoured class, by Tibetan Buddhist tradition known as the Karma Kagyu. The rise those who profited most from it. The Shangri-La image of Tibet of the Gelugpa sect headed by the Dalai Lama led to a politico- bears no more resemblance to historic actuality than does the religious rivalry with the Kagyu that has lasted 500 years and pastoral image of mediaeval Europe. continues to play itself out within the Tibetan exile community Seen in all its grim realities, old Tibet confirms the view I today. That the Kagyu sect has grown famously, opening some expressed in an earlier book—namely, that culture is anything but 600 new centres around the world in the last 35 years, has not neutral. Culture can operate as a legitimating cover for a host of _ helped the situation. grave injustices, benefiting a privileged portion of society at great The search for a tulku, Erik Curren reminds us, has not always cost to the rest.*° In theocratic feudal Tibet, ruling interests been conducted in that purely spiritual mode portrayed in certain manipulated the traditional culture to fortify their own wealth and Hollywood films. "Sometimes monastic officials wanted a child power. The theocracy equated rebellious thought and action with from a powerful local noble family to give the cloister more satanic influence. It propagated the general presumption of political clout. Other times they wanted a child from a lower- landlord superiority and peasant unworthiness. The rich were class family who would have little leverage to influence the represented as deserving their good life and the lowly poor as child's upbringing." On other occasions "a local warlord, the deserving their mean existence, all codified in teachings about the Chinese emperor or even the Dalai Lama's government in Lhasa karmic residue of virtue and vice accumulated from past lives, might [have tried] to impose [his/Jits choice of tulku ona presented as part of God's will. monastery for political reasons".** Were the more affluent lamas just hypocrites who preached one Such may have been the case in the selection of the 17th thing and secretly believed another? More likely they were Karmapa, whose monastery-in-exile is situated in Rumtek, in the genuinely attached to those beliefs that brought such good results Indian state of Sikkim. In 1993, the monks of the Karma Kagyu for them. That their theology so perfectly supported their material tradition had a candidate of their own choice. The Dalai Lama, privileges only strengthened the sincerity with which it was along with several dissenting Karma Kagyu leaders (and with the embraced. support of the Chinese government!) backed a different boy. It might be said that we denizens of the modern secular world cannot grasp the equations of happiness and pain, contentment Continued on page 78 and custom, that characterise more traditionally spiritual societies. Seen in all its grim realities, old Tibet confirms the view | expressed in an earlier book—namely, that culture is anything but neutral. 48 = NEXUS Continued on page 78 www.nexusmagazine.com FEBRUARY — MARCH 2008