Later life in exile of the 14th Dalai Lama

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In the wake of the Lhasa uprising and the Chinese consolidation of power across Tibet, tens of thousands of Tibetans followed the Dalai Lama into exile. In 1960 he established his government-in-exile in Dharmshala, a former British hill station in the Indian state of Himachal Pradesh, where he continued to reside. The government of India, however, was reluctant to allow all the Tibetan refugees to concentrate in one region, and thus it created settlements across the subcontinent where asylum-seeking Tibetans established farming communities and built monasteries. The welfare of the refugees and the preservation of Tibetan culture in exile, especially in light of reports of the systematic destruction of Tibetan institutions during China’s Cultural Revolution (1966–76), were the primary concerns of the Dalai Lama during this period.

The Dalai Lama traveled little during the early part of his exile and published only two books, an introduction to Buddhism and an autobiography. In later years, however, he traveled quite extensively, visiting Europe for the first time in 1973 and the United States for the first time in 1979. He subsequently traveled to dozens of other countries, delivering addresses at colleges and universities, meeting with political and religious leaders, and lecturing on Buddhism.

The 14th Dalai Lama’s politics and philosophy

The Dalai Lama’s activities have focused on both political matters concerning Tibet and wider philosophical matters on Buddhism and religion in the modern world.

He has worked extensively to build and sustain international awareness of the plight of Tibet. In 1987 he put forth his “Five Point Peace Plan” at the U.S. Congressional Human Rights Caucus. In that plan, he called for the

• 1. Transformation of the whole of Tibet into a zone of peace;
• 2. Abandonment of China’s population transfer policy, which threatens the very existence of the Tibetans as a people;
• 3. Respect for the Tibetan people’s fundamental human rights and democratic freedoms;
• 4. Restoration and protection of Tibet’s natural environment and the abandonment of China’s use of Tibet for the production of nuclear weapons and dumping of nuclear waste;
• 5. Commencement of earnest negotiations on the future status of Tibet and of relations between the Tibetan and Chinese peoples.

In 1988, at a session of the European Parliament in Strasbourg, France, the Dalai Lama set forth a plan that he termed the “Middle Way Approach,” in which Tibet would be an autonomous region of China rather than an independent state. He continued to advocate this approach between the complete independence of Tibet and its complete absorption into the People’s Republic of China. A significant component of his plan would be to maintain Tibet’s autonomy while allowing for the region to benefit from Chinese technological and defense prowess. In addition, the Dalai Lama sent numerous delegations to China to discuss such proposals, but they met with little success. In recognition of his efforts, he was awarded the Nobel Prize for Peace in 1989.

Related to his peace efforts, interreligious harmony frequently featured in his advocacy. In his essay “A Human Approach to World Peace” he wrote

Interfaith understanding will bring about the unity necessary for all religions to work together. However, although this is indeed an important step, we must remember that there are no quick or easy solutions. We cannot hide the doctrinal differences that exist among various faiths, nor can we hope to replace the existing religions by a new universal belief. Each religion has its own distinctive contributions to make, and each in its own way is suitable to a particular group of people as they understand life. The world needs them all.

The Dalai Lama’s other main goal has been to disseminate the central tenets of Buddhism to a wide audience around the globe. During his tenure, he presided over 34 Kalachakra (Wheel of Time) initiations worldwide. He authored more than a hundred books on Buddhist themes, many of which were derived from public lectures or interviews. Some of these works were written in the traditional form of commentaries on Buddhist scriptures, while others ranged more widely over topics such as interreligious dialogue and the compatibility of Buddhism and science.

On the subject of Buddhism and science, Tenzin Gyatso wrote extensively. Describing himself as “half Buddhist monk, half scientist,” he included in his books numerous conversations with scientists. In his 2005 book The Universe in a Single Atom: The Convergence of Science and Spirituality, the Dalai Lama offered a personal and analytical reconciliation of religion and science. In his acceptance speech for the Nobel Prize for Peace in 1989, he pivoted from a larger conversation about avoiding violence to unifying science and religion:

With the ever-growing impact of science on our lives, religion and spirituality have a greater role to play by reminding us of our humanity. There is no contradiction between the two. Each gives us valuable insights into the other. Both science and the teachings of the Buddha tell us of the fundamental unity of all things. This understanding is crucial if we are to take positive and decisive action on the pressing global concern with the environment. I believe all religions pursue the same goals, that of cultivating human goodness and bringing happiness to all human beings. Though the means might appear different, the ends are the same.

Writing for The New York Times in 2005, he suggested

If science proves some belief of Buddhism wrong, then Buddhism will have to change. In my view, science and Buddhism share a search for the truth and for understanding reality. By learning from science about aspects of reality where its understanding may be more advanced, I believe that Buddhism enriches its own worldview.

Since a Dalai Lama is considered the incarnation of Avalokiteshvara (“the One Who Looks Down”), the bodhisattva of compassion, it is not surprising that compassion is a main theme in the Dalai Lama’s extensive writing on Buddhist ideas. Avalokiteshvara—in Tibetan, Chenrezig (“All-Seeing Eye”)—is notable for having taken the quintessential bodhisattva vow to assist every sentient being on earth to achieve release (moksha) from suffering (dukkha) prior to achieving his own release and status of buddhahood. Writing for Encyclopædia Britannica, the Dalai Lama contended that there is a feedback loop of helping others, since “compassion makes us happy!”

Throughout his life, the Dalai Lama has fulfilled his traditional roles for the Tibetan community: he is revered by Tibetans both in Tibet and in exile as the human incarnation of the bodhisattva Avalokiteshvara and as the protector of the Tibetan people. In the latter role, he consulted with oracles in making major decisions and made pronouncements on the practice of Tibetan Buddhism, as in 1980 and again in 1996, when he spoke out against the propitiation of the wrathful deity Dorje Shugden, one of the protectors of the Dge-lugs-pa (Gelukpa) sect. He also has a significant following among Tibetan Buddhist followers in Mongolia, who make up about half the country’s population. In that role, he advised Mongolians against drinking alcohol in favor of drinking horse milk, and in 2023 he recognized a United States-born boy as the latest reincarnation of Jebtsundamba Khutugtu, the head of Tibetan Buddhism in Mongolia.

The 14th Dalai Lama’s uncertain succession

After the Dalai Lama reached the age of 70, the question of his successor was repeatedly raised. In the 1980s his public speculation about whether there would be a need for another Dalai Lama was taken by some as a call to the Tibetan community to preserve its culture in exile. In 1995 the Dalai Lama played a role in recognizing the 11th Panchen Lama—an important religious leader in Tibetan Buddhism who is in turn responsible for helping recognize the reincarnation of the Dalai Lama. The Dalai Lama’s choice, Gedhun Choekyi Nyima, and his family were detained by the Chinese government and have since been missing, according to authorities outside China (China insists that he and his family are living a normal life in Tibet). Later in 1995 the Chinese government appointed its own choice for the Panchen Lama, Gyancain Norbu.

In a 2004 interview with Time magazine, the 14th Dalai Lama stated that if Tibetans want a 15th Dalai Lama, there will be one, and the successor would be discovered not in Chinese-controlled Tibet but in exile, thus possibly suggesting a way of avoiding Chinese oversight. In 2007 the Chinese communist government declared that it would have final say over Tibetan Buddhist lamas’ reincarnations and prohibited anyone outside the country (including the present Dalai Lama) from having any involvement. Yet the Dalai Lama cautioned against political involvement in the process of finding the incarnation, and he subsequently suggested that he himself might appoint his successor. The Chinese government rejected this idea and insisted that the tradition of selecting a new Dalai Lama by determining the reincarnation of the predecessor had to be maintained. Some observers speculated that two Dalai Lamas, one in exile and one in China, might be identified, following the example of the Panchen Lama’s selection in 1995. In 2007 the 14th Dalai Lama suggested that his successor could be a woman, breaking with a long tradition of male lamas.

In 2011 the Dalai Lama stepped down as the political head of the Tibetan government-in-exile, but he remained as the community’s religious leader. The temporal role of tending to the Tibetan people, he decided, would be handled by a democratically elected body. In his retirement speech, he declared that “the rule by kings and religious figures is outdated. We have to follow the trend of the free world, which is that of democracy.” In making this decision, he ended the political authority of the Dalai Lama, which had begun with the fifth Dalai Lama in the 17th century, and made the role solely religious.