His Holiness's Middle Way Approach For Resolving the Issue of Tibet

The Middle-Way Approach is proposed by His Holiness the Dalai Lama to peacefully resolve the issue of Tibet and to bring about stability and co-existence between the Tibetan and Chinese peoples based on equality and mutual co-operation. It is also a policy adopted democratically by the Central Tibetan Administration and the Tibetan people through a series of discussions held over a long time. This brief introduction to the Middle-Way policy and its history is intended for the Tibetan people inside and outside Tibet - and all those interested - to have a better understanding of the issues involved.

A. Meaning of the Middle-Way Approach
The Tibetan people do not accept the present status of Tibet under the People's Republic of China. At the same time, they do not seek independence for Tibet, which is a historical fact. Treading a middle path in between these two lies the policy and means to achieve a genuine autonomy for all Tibetans living in the three traditional provinces of Tibet within the framework of the People's Republic of China. This is called the Middle-Way Approach, a non-partisan and moderate position that safeguards the vital interests of all concerned parties-for Tibetans: the protection and preservation of their culture, religion and national identity; for the Chinese: the security and territorial integrity of the motherland; and for neighbours and other third parties: peaceful borders and international relations.

B. History of the Middle-Way Approach
Although the 17-Point Agreement between the Tibetan government and the People's Republic of China was not reached on an equal footing or through mutual consent, His Holiness the Dalai Lama-for the sake of the mutual benefit of the Tibetan and Chinese peoples-made all possible efforts to achieve a peaceful settlement with the Chinese government for eight years since 1951. Even after His Holiness the Dalai Lama and the Kashag arrived in the Lokha region from Lhasa in 1959, he continued his efforts to achieve a negotiated settlement with the Chinese military officials. His attempts to abide by the terms of the 17-Point Agreement are analogous to the Middle-Way Approach. Unfortunately, the Chinese army unleashed a harsh military crackdown in Lhasa, Tibet's capital, and this convinced His Holiness the Dalai Lama that his hope for co-existence with the Chinese government was no longer possible. Under the circumstances, he had no other option but to seek refuge in India and work in exile for the freedom and happiness of all the Tibetan people.

Soon after his arrival in Tezpur, India, His Holiness the Dalai Lama issued a statement on 18 April 1959, explaining that the 17-Point Agreement was signed under duress and that the Chinese government had deliberately violated the terms of the Agreement. Thus from that day onwards, he declared that the agreement would be considered null and void, and he would strive for the restoration of Tibet's independence. Since then until 1979, the Central Tibetan Administration and the Tibetan people adopted a policy of seeking independence for Tibet. However, the world in general has become increasingly interdependent politically, militarily and economically. Consequently, great changes have been taking place in the independent status of countries and nationalities. In China also, changes will certainly take place and a time will come for both sides to engage in actual negotiations. Therefore, His Holiness the Dalai Lama has believed for a long time that in order to resolve the Tibetan issue through negotiations, it is more beneficial to change the policy of restoring Tibetan independence to an approach that offers mutual benefits to China as well as to Tibet.

C. The Middle-Way Approach was not Formulated Suddenly
Although this approach occurred to His Holiness the Dalai Lama a long time ago, he did not decide it arbitrarily or thrust it upon others. Since the early 1970s, he held a series of discussions on this issue with, and solicited suggestions from, the Chairperson and Vice-Chairperson of the Assembly of Tibetan People's Deputies, the Kashag and many scholarly and experienced people. Particularly in 1979, the late Chinese paramount leader, Deng Xiaoping's proposal to His Holiness the Dalai Lama that "except independence, all other issues can be resolved through negotiations", was very much in agreement with His Holiness the Dalai Lama's long-held belief of finding a mutually-beneficial solution. Immediately, His Holiness the Dalai Lama gave a favourable response by agreeing to undertake negotiations and decided to change the policy of restoring Tibet's independence to that of the Middle-Way Approach. This decision was again taken after a due process of consultations with the then Assembly of Tibetan People's Deputies, the Kashag and many scholarly and experienced people. Therefore, this Approach is not something that has emerged all of a sudden; it has a definite history of evolution.

D. The Middle-Way Approach was Adopted Democratically
Since the decision to pursue the Middle-Way Approach, and before His Holiness the Dalai Lama issued a statement in the European parliament in Strasbourg on 15 June 1988-which formed the basis of our negotiations as to what kind of autonomy was needed by the Tibetan people-a four-day special conference was organised in Dharamsala from 6 June 1988. This conference was attended by the members of the Assembly of Tibetan People's Deputies and the Kashag, public servants, all the Tibetan settlement officers and the members of the local Tibetan Assemblies, representatives from the Tibetan NGOs, newly-arrived Tibetans and special invitees. They held extensive discussions on the text of the proposal and finally endorsed it unanimously.

Since the Chinese government did not respond positively to the proposal, His Holiness the Dalai Lama again proposed in 1996 and 1997 that the Tibetan people should decide on the best possible way of realizing the cause of Tibet through a referendum. Accordingly, a preliminary opinion poll was conducted in which more than 64% of the total opinion letters received expressed that there was no need to hold a referendum, and that they would support the Middle-Way Approach, or whatever decisions His Holiness the Dalai Lama takes from time to time, in accordance with the changing political situation in China and the world at large. To this effect, the Assembly of Tibetan People's Deputies adopted a unanimous resolution on 18 September 1997 and informed His Holiness the Dalai Lama. Responding to this, His Holiness the Dalai Lama said in his 10 March statement of 1998: "...Last year, we conducted an opinion poll of the Tibetans in exile and collected suggestions from Tibet wherever possible on the proposed referendum, by which the Tibetan people were to determine the future course of our freedom struggle to their full satisfaction. Based on the outcome of this poll and suggestions from Tibet, the Assembly of Tibetan People's Deputies, our parliament in exile, passed a resolution empowering me to continue to use my discretion on the matter without seeking recourse to a referendum. I wish to thank the people of Tibet for the tremendous trust, confidence and hope they place in me. I continue to believe that my "Middle-Way Approach" is the most realistic and pragmatic course to resolve the issue of Tibet peacefully. This approach meets the vital needs of the Tibetan people while ensuring the unity and stability of the People's Republic of China. I will, therefore, continue to pursue this course of approach with full commitment and make earnest efforts to reach out to the Chinese leadership..." This policy was, hence, adopted taking into account the opinion of the Tibetan people and a unanimous resolution passed by the Assembly of Tibetan People's Deputies.

E. Important Components of the Middle-Way Approach
Without seeking independence for Tibet, the Central Tibetan Administration strives for the creation of a political entity comprising the three traditional provinces of Tibet; Such an entity should enjoy a status of genuine national regional autonomy; This autonomy should be governed by the popularly-elected legislature and executive through a democratic process and should have an independent judicial system; As soon as the above status is agreed upon by the Chinese government, Tibet would not seek separation from, and remain within, the People's Republic of China; Until the time Tibet is transformed into a zone of peace and non-violence, the Chinese government can keep a limited number of armed forces in Tibet for its protection; The Central Government of the People's Republic of China has the responsibility for the political aspects of Tibet's international relations and defense, whereas the Tibetan people should manage all other affairs pertaining to Tibet, such as religion and culture, education, economy, health, ecological and environmental protection; The Chinese government should stop its policy of human rights violations in Tibet and the transfer of Chinese population into Tibetan areas; To resolve the issue of Tibet, His Holiness the Dalai Lama shall take the main responsibility of sincerely pursuing negotiations and reconciliation with the Chinese government.

F. Special Characteristics of the Middle-Way Approach
Considering the fact that the unity and co-existence between the Tibetan and Chinese peoples is more important than the political requirements of the Tibetan people, His Holiness the Dalai Lama has pursued a mutually-beneficial Middle-Way policy, which is a great political step forward. Irrespective of population size, economy or military strength, the equality of nationalities means that all nationalities can co-exist on an equal footing, without any discrimination based on one nationality being superior or better than the other. As such, it is an indispensable criterion for ensuring unity among the nationalities. If the Tibetan and Chinese peoples can co-exist on an equal footing, this will serve as the basis for guaranteeing the unity of nationalities, social stability and territorial integrity of the People's Republic of China, which are of paramount importance to China. Therefore, the special characteristic of the Middle-Way Approach is that it can achieve peace through non-violence, mutual benefit, unity of nationalities and social stability.

From DalaiLama.com

Dalai Lama: The Importance of Education

From his speech in Dharamsala to a large gathering of followers from Tibet on Mar 27, 2006, the Dalai Lama warns of extreme dangers facing the survival of the Tibetan identity while emphasizing that modern education is indispensable for sustaining the Tibetan Buddhist culture and ethnicity in these most difficult circumstances in Tibet's history. 

I always keep saying that the broad masses of the Tibetans in Tibet are the real masters of the Tibetan destiny, and that the about one and half hundred-thousand Tibetans in exile here only represent them for accomplishing the truth of the Tibetan cause, acting as their free spokespersons and symbolic representatives.

So far the broad masses of the public in Tibet have remained in a distressed state as a result of the deprivation of their freedoms. Nevertheless, even when faced with dangers to their lives, they have, in every respect, remained steadfast in upholding the higher cause of their ethnicity and the common faith in their future prospects, keeping in mind their rights as a people. It is for these reasons that we have an audience on the world stage to whom we can speak about the tragedy and well being of Tibet, and what we say are received with respect as true. The principal asset for our credibility on the world stage is the people back in Tibet, their dedication to the common cause, indefatigable courage, and steadfast stand. It is because of these that the truth of our position stands proven. We therefore owe gratitude to the people in Tibet for their genuine dedication to the common cause and unassailable commitment to the common faith that binds them with us. I regularly say thank you to the broad masses of the people in Tibet through those who come here and I felt an urge to say it again today.

In future, too, the question whether in this world a unique people called the inhabitants of the Snowland of Tibet, and the profound culture and religion connected with them, would survive and thrive depends mainly on the people living in Tibet. Thinking from the opposite end, it is not impossible that the situation of the Tibetan people in Tibet will take such a tragic turn that they will become a minority in their own land. In such a situation, if those in Tibet fail to uphold the common aspiration of the Tibetan race, it will be extremely difficult for us in exile to be able to maintain the Tibetan ethnic identity and to carry out things like keeping, defending and spreading the Tibetan religion and culture beyond some generations. Things will be just all right during my generation in exile. After that, there will be another generation. It is possible that the situation will be fairly all right during their time. But it is impossible to say whether beyond that generation the situation will be good or bad. Extreme dangers lurk us in our future. The essential point is that the people living in Tibet are extremely important. In view of this, what is most important is that everyone should act with diligence, without any loss of determination.

One of the main ways of being diligent is to pay particular attention to the pursuit of knowledge. The world is undergoing an enormous transformation today. Even in the communist ruled countries, knowledge is considered important. Previously, during the Cultural Revolution, it was as if knowledge had lost all respect and value. But today, in the case of China, the situation is nothing like in the 1960s. Reports have also been emerging that even North Korea has, for example, been compelled to give importance to the value of modern knowledge. So, when I say that we should make efforts without loss of courage, the essence of it is that we must bring emphasis particularly on education.

Our freedom campaign is based on non-violence. Following the path of non-violence is the business capital and pride of our campaign. If we do not have truth on our side, we will have no alternative but to keep suffering. Having truth on one's side gives one the pride to be transparent about everything and to speak reason in a face-to-face exchange. It is on the basis of knowledge that truth must be vindicated by non-violent means. There is no way this task can be accomplished by just an act of taking a solemn oath.

In the area of modern knowledge, Tibetans have lagged extremely behind. Not only was the imperative for it not felt from the very beginning, there has also been no deliberately established system for pursuing it. His Holiness the 13th Dalai Lama visited China in 1907, 1908, etc., and India during the period of 1910-1911 and witnessed many things about the outside world. As a result, from 1915 to 1920, he made such sound beginnings as sending some Tibetan students to countries like England with plans to have them study English and to acquire related modern mechanical skills and knowledge. However, he did not succeed in continuing these. These are matters of extreme regret. Anyway, although the 13th Dalai Lama had a broad vision for reforms, there were many internal and external elements and obstacles that rendered his efforts fruitless.

In 1960, the year after we arrived in exile in India in April 1959, we were able to speedily set up our first school in Mussoorie. Considerable effort was made to set up schools to give opportunities for modern education to the Tibetans in exile. In particular, in the early 1960s, many initiatives were taken to give more importance to setting up schools than monasteries in the Tibetan community in exile. The main reason why we especially devoted more attention to setting up schools was because it was extremely obvious that one cause of the miserable situation in which the Tibetan race found itself in was attributable to our major failure of being up to the standard in the field of modern knowledge. This resulted in our inability to set out strategies as a people at par with the rest of the world; it exposed us as too backward to be able to meet the challenges of modern times. It was in view of this that we considered setting up schools to be more important than building religious centres.

The public back in Tibet too should draw lessons from this and consider paying attention to the pursuit of modern knowledge as extremely important. In Tibet today there is a big problem in this area, including the fact that one has to pay high fees for educating one's children. Nevertheless, undaunted by both the internal and external hardships, they continue to send their children to schools, whether they are being run by the Chinese government or by private Tibetans. Everywhere in Dotoe, Domey and U-Tsang, Tibetans in large numbers are emerging, putting in their best efforts and bringing out whatever capabilities they have in the field of learning. To them all I express rejoice and offer praise for efforts well made. Whatever be the case, making efforts in the field of education is highly important.

In the case of schools in Tibet set up by the Chinese, it would be extremely narrow-minded to show disdain for them by such actions as not sending one's children to study there. Schools, even if set up by the Chinese government, are good. In order to ensure good standard of the teaching of Tibetan and other subjects in them, it should be possible to discuss the matter with concerned persons and entities. Whatever be the case, all Tibetans should make efforts in every possible way.

There are many aspects of modern education. They include science, law, economics, environment, etc. Nevertheless, the Tibetan language has not progressed in these numerous subjects. In India, efforts are being made to teach the Tibetan children all the subjects in Tibetan language from Grade I onwards. But, leave alone Tibetans, even the Indians find it most difficult to gain expertise in specialised modern subjects without pursuing it in English. In Tibet too, one has no choice but to rely on Chinese language to gain expertise in a specialised field of modern knowledge. Whether for becoming a professional or an expert researcher, in the different fields of modern knowledge in Tibet today, it is extremely important to use the Chinese language to achieve the required specialisations.

We are today struggling for a meaningful autonomy for Tibet. But in order to achieve an appropriate standard of it, our own people should be able to fully take responsibility in every possible area of undertaking related to it and to be able to produce results. There is no way merely engaging in debates will be sufficient. We ourselves must be able to argue for and administer the autonomy. The essence of this is that we must be able to do our own work by ourselves. In order to achieve both internal and external progresses appropriate for modern times, having modern education is extremely important. The reality of the situation in Tibet today is such that one has no choice but to rely on Chinese language if one is to become modern educated.

One thing that comes to my mind is this: Suppose there are a hundred Tibetan students. Seventy or eighty such students could study Tibetan language as their main subject and achieve excellence in projecting one's national identity and in preserving our cultural heritage. Twenty or thirty such students could study Chinese language as their main subject and make efforts to achieve professional qualifications in modern specialised subjects. I feel this to be important, do you understand?

From: http://www.dalailama.com/messages/tibet/importance-of-education

China Allows Display of the Dalai Lama’s Portraits in Gaden Monastery

DHARAMSHALA, June 28: Monks at the Gaden monastery in Tibet’s capital Lhasa have been informed that they can now display picture of exiled Tibetan spiritual leader His Holiness the Dalai Lama, according to London based Free Tibet.

In a release Thursday, the group confirmed sources as saying that the 17-year ban on portraits of the Tibetan leader, considered by China as a “splittist,” has been lifted in the Gaden monastery, one of Tibet’s oldest and largest institutions on learning.

However, Free Tibet added that it would be unwise to speculate on their implications regarding China’s policies in the restive region as the group hasn’t been able to confirm reports on whether the lift on the ban is an isolated case and extends beyond the Gaden monastery.

“Tibetans’ reverence for and loyalty to the Dalai Lama has almost no equal among the world’s communities and if this policy is extended beyond this individual monastery, as other reports suggest, it will be very significant for the Tibetan people,” Free Tibet Eleanor Byrne-Rosengren said. “However, these reports remain unconfirmed and, in those circumstances, it would be unwise to speculate on their implications regarding China’s policies in Tibet. A local change in policy can easily be reversed.”

Although the group said that it has received reliable information about the policy change having been discussed at meetings in a number of locations in Tibet, it is yet to receive any reliable documentary evidence about the policy.

The ban on displaying the image of the Dalai Lama, who fled into exile in 1959, was introduced in 1996 as part of a crackdown on religious freedom, and was marked by violent clashes that resulted in the shooting of three monks, the group said. Until now, enforcement of the ban has been strictly applied.

“The underlying grievances of the Tibetan people remain the occupation of their country, abuse of their human rights, economic marginalisation and the denial of their right to self-determination,” Eleanor Byrne-Rosengren said. “China has yet to demonstrate any willingness to address those fundamental issues.”

The removal of portrait ban in Gaden monastery follows recent reports of similar “experimental” changes in the policy in two isolated regions in eastern Tibet.

US based news portal RFA on Wednesday cited sources as saying that in Kardze region, “an announcement has been made stating that photos of the Dalai Lama may be displayed, and that the Dalai Lama should not be criticised by name.”

“Similar announcements will be made in all the monasteries in the Kardze area,” the same source said.

The International Campaign for Tibet on Thursday said in a report that “there has been no official announcement, both at the provincial and central level in China, about this reported new approach.”

“The Chinese authorities are known for practising alternate waves of concession and hardline policies, called fang-shou', meaning 'soft-hard,'” the US based group said. “This sometimes takes the form of backing off from stronger language after a propaganda offensive.”

Since 2009, as many as 119 Tibetans living under China’s rule have set themselves on fire demanding freedom and the return of the Dalai Lama from exile.

Scores of Tibetans have been arrested and disappeared for keeping portraits of the Dalai Lama in their phones or at homes, and singing songs or writing about the Tibetan spiritual leader who relinquished all his political authorities to the elected Tibetan leadership in 2011.

http://www.phayul.com/news/article.aspx?article=China+allows+display+of+the+Dalai+Lama%E2%80%99s+portraits+in+Gaden+monastery%3A+Report&id=33663

The Natural World

By The Dalai Lama

If there is one area in which both education and the media have a special responsibility, it is, I believe, our natural environment. This responsibility has less to do with questions of right or wrong than with the question of survival. The natural world is our home. It is not necessarily sacred or holy. It is simply where we live.

It is therefore in our interest to look after it. This is common sense. But only recently have the size of our population and the power of science and technology grown to the point that they have a direct impact on nature. To put it' another way, until now, Mother Earth has been able to tolerate our sloppy house habits. However, the stage has now been reached where she can no longer accept our behaviour in silence. The problems caused by environmental disasters can be seen as her response to our irresponsible behaviour. She is warning us that there are limits even to her tolerance.

Nowhere are the consequences of our failure to exercise discipline in the way we relate to our environment more apparent than in the case of present-day Tibet. It is no exaggeration to say that the Tibet I grew up in was a wildlife paradise. Every traveller who visited Tibet before the middle of the twentieth century remarked on this.

Animals were rarely hunted, except in the remotest areas where crops could not be grown. Indeed, it was customary for government officials annually to issue a proclamation protecting wildlife: Nobody, it read, however humble or noble, shall harm or do violence to the creatures of the waters or the wild. The only exceptions to this were rats and wolves.

As a young man, I recall seeing great numbers of different species whenever I travelled outside Lhasa. My chief memory of the three-month journey across Tibet from my birthplace at Takster in the East to Lhasa, where I was formally proclaimed Dalai Lama as a four-year-old boy, is of the wildlife we encountered along the way.

Immense herds of kiang (wild asses) and drong (wild yak) freely roamed the great plains. Occasionally we would catch sight of shimmering herds of gowa, the shy Tibetan gazelle, of wa, the white-lipped deer, or of tso, our majestic antelope. I remember, too, my fascination for the little chibi, or pika, which would congregate on grassy areas. They were so friendly. I loved to watch the birds: the dignified gho (the bearded eagle) soaring high above monasteries and perched up in the mountains; the flocks of geese (nangbar); and occasionally, at night, to hear the call of the wookpa (the long-eared owl)

Even in Lhasa, one did not feel in any way cut off from the natural world. In my rooms at the top of the Potala, the winter palace of the Dalai Lamas, I spent countless hours as a child studying the behaviour of the red-beaked khyungkar which nested in the crevices of its walls. And behind the Norbulingka, the summer palace, I often saw pairs of trung trung Oapanes blacknecked cranes), birds which for me are the epitome of elegance and grace, that lived in the marshlands there. And all this is not to mention the crowning glory of Tibetan fauna: the bears and mountain foxes, the chanku (wolves), and sazik (the beautiful snow leopard), and thesik (lynx) which struck terror into the hearts of the normal farmer - or the gentle-faced giant panda (thorn tra), whi.ch is native to the border area between Tibet and China.

Sadly, this profusion of wildlife is no longer to be found. Partly due to hunting but primarily due to loss of habitat, what remains half a century after Tibet was occupied is only a small fraction of what there was. Without exception, every Tibetan I have spoken with who has been back to visit Tibet after thirty to forty years has reported on a striking absence of wildlife. Whereas before wild animals would often come close to the house, today they are hardly anywhere to be seen.

Equally troubling is the devastation of Tibet's forests. In the past, the hills were all thickly wooded; today those who have been back report that they are clean-shaven like a monk's head. The government in Beijing has admitted that the tragic flooding of western China, and further afield, is in part due to this. And yet I hear continuous reports of round-the-clock convoys oftrucks carrying logs east out of Tibet. This is especially tragic given the country's mountainous terrain and harsh climate. It means that replanting requites sustained care and attention. Unfortunately there is little evidence of this.

None of this is to say that, historically, we Tibetans were deliberately 'conservationist'. We were not. The idea of something called 'pollution' simply never occurred to us. There is no denying we were rather spoiled in this respect. A small population inhabited a very large area with clean, dry air and an abundance of pure mountain water. This innocent attitude toward cleanliness meant that when we Tibetans went into exile, we were astonished to discover, for example, the existence of streams whose water is not drinkable. Like an only child, no matter what we did, Mother Earth tolerated our behaviour. The result was that we had no proper understanding of cleanliness and hygiene. People would spit or blow their nose in the street without giving it a second thought. Indeed, saying this, I recall one elderly Khampa, a former bodyguard who used to come each day to circumambulate my residence in Dharamsala (a popular devotion). Unfortunately, he suffered greatly from bronchitis. This was exacerbated by the incense he carried. At each corner, therefore, he would pause to cough and expectorate so ferociously that I sometimes wondered whether he had come to pray or just to spit!

Over the years, since our first arriving in exile, I have taken a close interest in environmental issues. The Tibetan government in exile has paid particular attention to introducing our children to their responsibilities as residents of this fragile planet. And I never hesitate to speak out on the subject whenever I am given the opportunity. In particular, I always stress the need to consider how our actions, in affecting the environment, are likely to affect others. I admit that this is very often difficult to judge. We cannot say for sure what the ultimate effects of, for example, deforestation might be on the soil and the local rainfall, let alone what the implications are for the planet's weather systems. The only clear thing is that we humans are the only species with the power to destroy the earth as we know it. The birds have no such power, nor do the insects, nor does any mammal. Yet if we have the capacity to destroy the earth, so, too, do we have the capacity to protect it.

What is essential is that we find methods of manufacture that do not destroy nature. We need to find ways of cutting down on our use of wood and other limited natural resources. I am no expert in this field, and I cannot suggest how this might be done. I know only that.it is possible, given the necessary determination. For example, I recall hearing on a visit to Stockholm some years ago that for the first time in many years fish were retUrning to the river that runs through the city. Until recently, there were none due to industrial pollution. Yet this improvement was by no means the result of all the local factories closing down. Likewise, on a visit tei Germany, I was shown an industrial development designed to produce no pollution. So, clearly, solutions do exist to limit damage to the natural world without bringing industry to a halt.

This does not mean that I believe that we can rely on technology to overcome all our problems. Nor do I believe we can afford to continue destructive practices in anticipation of technical fixes being developed. Besides, the environment does not need fixing. It is our behaviour in relation to it that needs to change. I question whether, in the case of such a massive looming disaster as that caused by the greenhouse effect, a fix could ever exist, even in theory. And supposing it could, we have to ask whether it would ever be feasible to apply it on the scale that would be required. What of t_e expense and what of the cost in terms' of our natural resources? I suspect that these would be prohibitively high. There is also the fact that in many other fields-such as in the humanitarian relief of hunger-there are already insufficient funds to cover the work that could be undertaken. Therefore, even if one were to argue that the necessary funds could be raised, morally speaking this would be almost impossible to justify given such deficiencies. It would not be right to deploy huge sums simply in order to enable the industrialized nations to continue their harmful practices while people in other places cannot even feed themselves.

All this points to the need to recognize the universal dimension of our actions and, based on this, to exercise restraint. The necessity of this is forcefully demonstrated when we come to consider the propagation of our species. Although from 'the point of view of all the major religions, the more humans the better, and although it may be true that some of the latest studies suggest a population implosion a century from now, still I believe we cannot ignore this issue. As a monk, it is perhaps inappropriate for me to comment on these matters. I believe that family planning is important. Of course, I do pot mean to suggest we should not have children. Human life is a precious resource and married couples should have children unless there are compelling reasons not to. The idea of not having children just because we want to enjoy a full life without responsibility is quite mistaken I think. At the same time, couples do have a duty to consider the impact our numbers have on the natural environment. This is especially true given the impact of modern 'technology.

Fortunately, more and more people are coming to recognize the importance of ethical discipline as a means to ensuring a healthy place to live. For this reason I am optimistic that disaster can be averted. Until comparatively recently, few people gave much thought to the effects of human activity on our planet. Yet today there are even political parties whose main concern is this. Moreover, the fact that the air we breathe, the water we drink, the forests and oceans which sustain millions of different life forms, and the Climatic patterns which govern out weather systems all transcend national boundaries is a source of hope. It means that no country, Be matter _either how rich and powerful or how poor and weak it may be, can afford not to take action in respect of this issue.

As far as the individual is concerned, the problems resulting from our neglect of our natural environment are a powerful reminder that we all have a contribution to make. And while one person's actions may not have a significant impact, the combined effect of millions of individuals' actions certainly does. This means that it is time for all those living in the industrially developed nations to give serious thought to changing their lifestyle. Again this is not so much a question of ethics. The fact that the population of the rest of the world has an equal right to improve their standard of living is in some ways more important than the affluent being able to continue their lifestyle. If this is to be fulfilled without causing irredeemable violence to the natural world-with all the negative consequences for happiness that this would entail-the richer countries must set an example. The cost to the planet, and thus the cost to humanity, of ever-increasing standards of living, is simply too great.

Excerpt from Ancient Wisdom, Modern World: Ethics for the New Millennium by Tenzin Gyatso, the Fourteenth Dalai Lama. Published by Little, Brown and Company, United Kingdom J 999. (pp 2 J 3 -220).

Dalai Lama Tells Crowd to Care for Planet

The red- and saffron-robed sage tells 10,000 listeners in Portland that the drive to consume is unhealthy.

PORTLAND, Ore. (AP) — The Dalai Lama concluded his three-day Oregon trip by telling a sold-out crowd we need to focus more on the environment and less on the acquisition of material things.

“This is our home; we have to take care of it,” the Buddhist monk known as His Holiness said in a panel discussion before 10,000 people at Portland’s Memorial Coliseum.

The Dalai Lama was joined by Gov. John Kitzhaber, broadcaster and environmental activist David Suzuki and Andrea Durbin, executive director of the Oregon Environmental Council.

The governor said leaders must find a way to create an economic system that’s not based on “unlimited growth and unlimited consumption.”

The Dalai Lama took that theme to a more individual level, saying the drive to produce and consume is unhealthy.

“Just make money, make money, make money, spend it on luxuries, I think not good,” he said. “Perhaps I am socialist.”

Though “socialist” is not a bad word in Portland, the Dalai Lama added: “But freedom is very important. Without freedom, socialist countries collapse and fall.”

At an early Saturday news conference, the Dalai Lama took a handful of questions on matters such as love, nature and his daily habits.

Beforehand, he promoted the need for religious harmony and said people with different beliefs should share mutual respect.

He also told the assembled reporters they play an important role in telling people what is reality. He urged them to be honest, truthful, unbiased and, especially, to be diligent investigators.

A reporter, he joked, should have a long nose, like an elephant.

The red-and-saffron-robed spiritual leader later said he listens to BBC radio every morning, and that the censorship practiced in China is harmful and morally wrong.

When asked how nature affects our spirituality, the Dalai Lama consulted with a translator before confessing he could not answer that question, other than to say nature is of utmost importance and must be respected. During the panel discussion, Suzuki and the Dalai Lama both touched on how the move from farming lifestyles to a city jobs has negatively impacted the relationship between humans and nature.

The Dalai Lama also spoke of education, The Oregonian reported. He encourages teaching that emphasizes the interdependence on the 7 billion people who inhabit the world.

“Whether or not we like it,” he said, “that is reality. The entire population of the planet is part of me. How to build a happy society, happy human beings on this small planet?

“We have to care about others’ well-being.”

Seattle Times, May 11, 2013

His Holiness the Dalai Lama of Tibet Visits Swiss Parliament

Dharamshala: - Addressing the Switzerland-Tibet Parliamentary Group that has taken up the issue of Tibet with the government for 25 years, His Holiness the Dalai Lama the spiritual leader of Tibet Tuesday said it was a great honour to speak to elected representatives of the people.

The Nobel Peace Prize laureate described his efforts to foster democracy among Tibetans since 1952, culminating in his passing his political responsibilities to the elected leadership in 2011.

His Holiness stated that Tibet supporters were not so much pro-Tibet as pro-justice and reiterated that the Tibetan struggle was determinedly non-violent. Following appeals in vain to the UN in the 1960s, the Tibetan administration concluded in 1974 that sooner or later they would have to talk directly to China. At the time the Cultural Revolution was in full swing.

In 1979, they made formal contact and in the 1980s Hu Yaobang visited Lhasa and apologised for what had taken place. However, policy hardened after he was dismissed and hardened further after the Tiananmen Square incident.

His Holiness said that although contacts with China ceased in 2010, support for the Middle Way Approach has been growing among writers and intellectuals and other members of the Chinese public.

"It may be that the new leadership will take a more realistic view, but it's too early to say. Meanwhile, among our concerns is the preservation of Tibetan Buddhism, an ancient culture that remains relevant today, and Tibet's fragile ecology. At the same time generations change, but the Tibetan spirit remains strong."

The final event of the afternoon was a meeting with the Press preceded by representatives of each of Switzerland's seven political parties voicing concern about the ongoing situation in Tibet.

They expressed support and solidarity with the Tibetan people and called on the Swiss government to pay as much attention to respect for human rights, democracy and the rule of law as to Switzerland's impending free trade agreement with China.

"I have visited this country several times since 1973," His Holiness said, "and I'm happy to be here again. It seems that support for the Tibetan people is increasing thanks to you."

He mentioned his retirement from political responsibility and sketched out his three commitments to promoting human happiness by talking about human values, fostering inter-religious harmony and that as a Tibetan, and someone in whom Tibetans repose their trust, he remains a free spokesman on their behalf.

In conclusion he referred to meetings he has held with Chinese students and activists who have expressed support for the Middle Way Approach and stated clearly that if the Chinese people as a whole were aware of it, they would support it too.

Wednesday, 17 April 2013 15:54 Yeshe Choesang, The Tibet Post International

Politics and Environment: An Interview with the Dalai Lama

Dalai Lama: In general, I feel that laws should serve as guidelines for the proper use of human initiative, creativity and ability.

Fabien: Do you think that democracy is helping laws to evolve in this way?

Dalai Lama: Yes, in democratic countries, legal systems should work that way and generally do. Bur these laws nevertheless partially contradict the Buddhist principle of interdependence, since they do not include "democratic rights" for the environment and the animal realm. Most legal systems refer only to human rights and do not consider the rights of animals or other beings that share the planet with us. Laws that protect human rights and values and indicate proper ways co use human ability are not in contradiction with karma or causality - not in the Western sense where the same causes have the same effect, but in the Buddhist sense where each effect proceeds from a cause that also needs to be considered.

In reality the problem is that for most "powerful" people there is a difference between the principle of the law and its application almost all legal systems condemn killing. This notion occurs in most countries of the world. Yet in practice, powerful people treat killing as they treat lying. For politicians, small lies are prohibited, but large lies are accepted. For a Buddhist, this is a very obvious Contradiction. The same applies to killing. When a man who is desperate kills another person, this small act is defined as murder. It is wrong. But the man who kills or gives orders to kill thousands of people is a hero! That is very unfortunate.

Most religious systems condemn murder, rape, and theft. In my opinion, religious principles are based on natural human attitudes and feelings. Their essential function is to inspire human beings to develop basic human qualities. Thus it seems logical that most laws would be consistent with the principles of positive karma. But in order for both religious and secular laws to conform to the principles of interdependence, we need to widen their perspective to include protection of the environment and the animal realm. This is how we can apply the Buddhist view of interdependence to a broader vision of law and order.

Dalai Lama: [...] In any case, all the natural resource specialists with whom I have spoken warn me that this gap between the "haves" and "have-nots" should be reduced. At present there are around 5.5 billion human beings on earth. If the living standard of the southerners were raised to 'the level the northerners are presently enjoying, what would happen to the world's natural resources? This situation would not be sustainable. China, for example, has a population of 1.2 billion. If each family were to have two cars, the environmental damage would be unimaginable. Nine hundred million people live in India.

The Western concept of increasing the GNP each year must change, and fast. The principle itself contradicts all natural and logical laws.

Fabien: Do you think Westerners should also have fewer cars?

Dalai Lama: Certainly. They need to develop a sense of contentment and more consideration towards others. Things should be done in a more just, equal manner. In the meantime, the birth control question must also be addressed. The southern countries must curb their population growth.

Fabien: Efficient birth control mainly depends on standard of living. The more access to education women have, the fewer children they 'produce, statistically speaking. So, education seems to be the best way to curb the population explosion.

Dalai Lama: That's very good. But what education? To tell you the truth, I think the first thing the southerners must do is recognize the negative consequences of the present Western concepts of life and economy. We have to correct or remould this erroneous belief in, the value of an ever-increasing GNP.                    
Likewise, although some factories and industries are now adopting, new ways to protect the environment, the northerners are inflicting a lot of damage on the world's environment. This prompts me to say that from a global point of view the money produced by the northern world is still insufficient.

[. . .] In the early part of this century, everyone foolishly thought that natUre's resources were limitless and at the disposal of humanity. Today ecological ideology even influences political parties. All these changes stem from the experience we have acquired as human beings. In the same way; the concept of human rights, whether individual or general, such as die right to self-determination for a given group, has evolved. These ideas are now universally recognized. Such progress gives me hope for the future.

Fabien: Do you think that one individual can change the world?

Dalai Lama: Yes.

Fabien: In that case, the best thing to do is to start trying to improve oneself.

Dalai Lama: It seems quite simple. First, it is important to realize we are part of nature. Ultimately, nature will always be more powerful than human beings, even with all their nuclear weapons, scientific equipment, and knowledge. If the sun disappears or the earth's temperature changes by a few degrees, then we are really in trouble. At, a deeper level, we should recognize that although we are part of nature, we can control and change things, to some extent, due to our intelligence. Among the thousands of species of mammals on earth, we humans have the greatest capacity to alter nature. As such, we have a twofold responsibility. Morally, as beings of higher intelligence, we must care for this world. The other inhabitants of the planet - ­insects and so on - do not have the means to save or protect this world. Our other responsibility is to undo the serious environmental degradation that is the result of incorrect human behaviour. We have recklessly polluted the world with chemicals and nuclear waste, selfishly consuming many of its resources. Humanity must take the initiative to repair and protect the world.
   
Of course, when we say, "humanity" or "society", it's obvious the initiative must come from individuals. It is wrong to expect our governments, or even God, to give us any guidance on these matters.

[...] Actually, I'm quite optimistic. Take the example of environmental problems. The scientists and associations that defend the environment have repeatedly informed us about the ecological problems now facing the earth, like global warming and widespread pollution of our water and air. Now, awareness is growing worldwide. New techniques are evolving so that we can avoid pollution without changing the process of industry or the economy. During a recent visit to Stockholm, my friends told me that ten years before the fish had practically disappeared from the nearby river. Now they are regenerating, simply because the industrial plants along that river have made some efforts to protect the environment. In other words, they managed to improve the situation without destroying the industry. I was recently in the Rohr region of Germany, a centre of industry. One large company showed me a film on the different means they were raking to reduce pollution and recycle waste material. Without changing their entire structure, they were causing much less damage to the environment.

Concern for ecology grows with the proper and widespread dissemination of information. People have gradually become convinced what the situation is serious and what we must take care for our planet. I've noticed that now, in some hotels, we are asked to not waste electricity or water. This is a good start. Likewise the media must speak of the importance of altruism in every human activity. It must be discussed again and again, in newspapers, in the movies, on the radio, on TV. I think there is plenty of momentum to do this. Medical and scientific fields should support the theory of altruism. Ecologists will support it, as the peace movement, providing the educational systems are also improved so that children become less violent. Then, even the police force will change. and everyone will gradually begin to think and act with more kindness, altruism, and compassion.

Excerpt from the book Imagine All the People: A conversation with the Dalai Lama on Money Politics and Life as it Could Be, Wisdom Publications, Boston.