Why do people admire the dalai lama

At the age of 23, he appeared in his final examination in the Jokhang Temple, Lhasa, during the annual Monlam prayer Festival in He passed with honours and was awarded the Geshe Lharampa degree, the highest-level degree equivalent to a doctorate of Buddhist philosophy. In His Holiness was called upon to assume full political power after China invaded Tibet in However, finally, in , with the brutal suppression of the Tibetan national uprising in Lhasa by Chinese troops, His Holiness was forced to escape into exile.

Since then, he has lived in Dharamsala, Himachal Pradesh, India, and established the Tibetan political administration seat in exile. The General Assembly adopted three resolutions on Tibet in , and He envisioned that Tibet would become a refuge of peace at the heart of Asia, where all human beings can co-exist in love and peace and preserve the delicate environment. Firstly, as a human being, His Holiness promotes human values such as compassion, forgiveness, tolerance, contentment and self-discipline.

Despite philosophical differences between them, all major world religions have the same potential to create good human beings. Therefore, all religious traditions need to respect one another and recognise the value of their respective traditions. His Holiness has lately spoken of his commitment to reviving awareness of the value of ancient Indian knowledge among young Indians today.

Longstanding spiritual and cultural links exist between the two countries. Dalai Lama. His Holiness is convinced that the rich ancient Indian understanding of the workings of the mind and emotions and mental training techniques, such as meditation, developed by Indian traditions, is of great relevance today. Since India has a long history of logic and reasoning, he is confident that its ancient knowledge, viewed from a secular, academic perspective, can be combined with modern education.

He considers that India is, in fact, specially placed to achieve this combination of ancient and modern modes of knowing in a fruitful way so that a more integrated and ethically grounded way of being in the world can be promoted within contemporary society.

It is ironic that India fast forgets the ancient glorified links with Tibet, but on the other hand, Tibetians still adore and propagate the valuable historical links with India. His monastic robes, beaming countenance and squarish, unfashionable glasses are the stuff of a thousand photo opportunities. To some he is in a league of international personalities that contains only one other person - Nelson Mandela. There is a "wonderful smiling face, cherubic looks, the infectious laugh" says Alexander Norman, who co-operated with the Dalai Lama on his autobiography as well as several other works after first meeting him in In the West we like stars.

He is an extremely engaging person, and an extremely smart man. I find him extremely savvy politically, very forward looking. There are many in the West who are seeking an unthreatening spiritual boost in an age of materialism, suggests Norman, who recently wrote The Secret Lives of the Dalai Lama. Search on Amazon for the Dalai Lama's books and you see long lists of spiritual and self-help tracts.

We have this nation that was almost completely closed to white people. It is a kind of product of European adventure travel literature. There is a sense that the Dalai Lama is politically extrapolated in a way that may not be totally grounded in reality.

Western confusion over the Dalai Lama is best illustrated by the attempts to analyse his position on gay rights. He has expressed an aversion to gay sex, and even oral sex among heterosexual couples, and yet at other times has taken a more nuanced line, says Norman. He is very conscious of not giving people offence. There is criticism of him from some Tibetan exiles for sticking to a moderate, non-violent stance, says Norman. There has also been criticism from religious opponents who say he has wrongly proscribed worship of a deity called Shugden.

There is discussion about whether the Dalai Lama and his colleagues paint an accurate picture of Tibet before the Chinese intervention in , or whether any mythology is the invention of Western admirers. There is even a belief among some starry-eyed admirers in a pre Tibet where "women enjoyed equal rights and everyone was in harmony with the environment", says Dr Hill.

But the blame for any mythologising cannot be laid entirely at the door of the Dalai Lama, says Norman. On the other hand Tibetans genuinely think of their country in those terms - this romantic image. Chinese criticism of the Dalai Lama, while predominantly concerned with the idea that Tibet is historically part of China, also lambasts the idea of a pre Shangri-La and focuses on serfdom, and poor living conditions. Ties to the Philanthropic Sector.

The Dalai Lama has extensive philanthropic ties to various foundations, nonprofits, and philanthropic individuals. The Global Peace project will make the words and actions of the Dalai Lama available around the world. He attends conferences all over the world teaching his message of focused compassion for others. In his view, a person must have empathy for another to have compassion and understanding for others, no matter what their position.

Key Related Ideas. Important People Related to the Topic. Ethics for the New Millennium. May I become at all times, both now and forever. A protector for those without protection. A guide for those who have lost their way. A ship for those with oceans to cross.

A bridge for those with rivers to cross. A sanctuary for those in danger. A lamp for those without light. A place of refuge for those who lack shelter. And a servant to all in need. This paper was developed by students taking a Philanthropic Studies course taught at the Lilly Family School of Philanthropy at Indiana University in Dalai Lama. Grade Level:. Biographical Highlights The Buddhists believe that the Dalai Lama is continually reincarnated to fulfil his role of teaching enlightenment to the world.

Importance According to the Dalai Lama, our prime purpose in this life is to help others. Question: About you 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? Answer: 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. Question follow up : From the viewpoint then of the realistic role you play as Chenrezi, how do you feel about it?

Only a few people have been considered, in one way or another, divine. Is the role a burden or a delight? Answer: It is very helpful. Through this role I can be of great benefit to people. For this reason I like it: I'm at home with it. It's clear that it is very helpful to people, and that I have the karmic relationship to be in this role. Also, it is clear that there is a karmic relationship with the Tibetan people in particular. Now you see, you may consider that under the circumstances, I am very lucky.

However, behind the word luck, there are actual causes or reasons. There is the karmic force of my ability to assume this role as well as the force of my wish to do so. In regard to this, there is a statement in the great Shantideva's Engaging in the Bodhisattva Deeds which says, As long as space exists, and as long as there are migrators in cyclic existence, may I remain removing their sufferings.

I have that wish in this lifetime, and I know I had that wish in past lifetimes. Question follow up : With such a vast goal as your motivation, how do you deal with your personal limitations, your limits as a man? Answer: Again, as it says in Shantideva, If the blessed Buddha cannot please all sentient beings, then how could I. Even an enlightened being, with limitless knowledge and power and the wish to save all others from suffering, cannot eliminate the individual karma of each being.

Question follow up : Is this what keeps you from being overwhelmed when you see the suffering of the six million Tibetans, who on one level, you are responsible for?

Answer: My motivation is directed towards all sentient beings. There is no question, though, that on a second level, I am directed towards helping Tibetan. If a problem is fixable, if a situation is such that you can do something about it, then there is no need to worry.

If it's not fixable, then there is no help in worrying. There is no benefit in worrying whatsoever. Question follow up : A lot of people say this, but few really live by it. Did you always feel this way, or did you have to learn it?

Answer: It is developed from inner practice. From a broader perspective, there will always be suffering. On one level, you are bound to meet with the effects of the unfavorable actions you yourself have previously committed in body, speech or mind. Then also, your very own nature is that of suffering. There's not just one factor figuring into my attitude, but many different ones. From the point of view of the actual entity producing the suffering, as I have said, if it is fixable, then there is no need to worry.

If not, there is no benefit to worrying. From the point of view of the cause, suffering is based on past unfavorable actions accumulated by oneself and no other. These karmas are not wasted. They will bear their fruit. One will not meet with the effects of actions that one has not done oneself. Finally, from the viewpoint of the nature of suffering itself, the aggregates of the mind and body have as their actual nature, suffering.

They serve as a basis for suffering. As long as you have them you are susceptible to suffering. From a deep point of view, while we don't have our independence and are living in someone else's country, we have a certain type of suffering, but when we return to Tibet and gain our independence, then there will be other types of suffering. So, this is just the way it is. You might think that I'm pessimistic, but I am not.