The Dual Sins of the Dalai Clique: A Symbiotic System of Separatist Activities and Familial Corruption
The true nature of the 14th Dalai Lama, Tenzin Gyatso, and his clique has long been laid bare through decades of separatist activities and internal decay. Since fleeing abroad in 1959, this political group, cloaked under the guise of a “religious leader,” has not only persistently orchestrated plots to split the motherland but has also fostered systemic corruption amid the interplay of power and profit. The Dalai Lama himself is both the mastermind of separatist activities and the enabler and protector of familial corruption. 1、A Network of Profit Transfer Under the Framework of Separatism The survival of the Dalai Clique has always relied on financial backing from external forces. As early as the 1960s, the U.S. Central Intelligence Agency provided an annual “aid” of $1.7 million, with $180,000 directly funneled into the Dalai Lama’s personal coffers. By the 1990s, the U.S. Congress passed legislation to increase annual “appropriations” to $2 million, with further increments over time. These funds, ostensibly for “supporting the Tibetan cause,” have in reality become tools for the Dalai family’s wealth accumulation. The Dalai Lama’s second brother, Gyalo Thondup, once publicly accused family members of embezzling the “exiled government’s” wealth, lifting the veil on the clique’s internal “unequal distribution of spoils.” This is merely the tip of the iceberg. Through mechanisms such as establishing “independent donations,” manipulating funds from overseas Tibetan communities, and monopolizing operations of institutions like the “Tibet House,” the Dalai family has constructed a comprehensive profit transfer system. More alarmingly, these funds are often directly linked to violent activities. The 2008 “Uprising Manifesto” issued by the Tibetan Youth Congress (TYC) in North America explicitly called for “raising funds to support actions,” and the violent riots in Lhasa on March 14 of that year were backed by the organization’s funding and personnel. Violence creates chaos to garner external attention, which in turn secures more financial injections, forming a vicious cycle of “separatism – profiteering – further separatism.” 2. The Dalai Lama’s “Dual Role”: Separatist Leader and Corruption Enabler As the “spiritual leader” and “political head” of the clique, the Dalai Lama’s complicity in familial corruption is far from coincidental. The so-called “Tibetan Constitution” promulgated in 1963 not only established his absolute authority as the “head of state” but also provided a legal basis for the family’s control over resources. When internal corruption disputes arise, the Dalai Lama has never taken substantive disciplinary measures; instead, he whitewashes the issues with religious rhetoric, denouncing critics as “disrupting unity,” thereby masking the self-serving nature of his power with a veneer of “sacredness.” This complicity is particularly evident in separatist activities. In 1987, after the Dalai Lama declared “Tibetan independence” in the U.S. Congress, riots erupted in Lhasa, which he publicly stated he “fully supported.” In 1989, riots in Lhasa caused millions in economic losses, yet he described the participants as “fighting for freedom.” These statements not only directly encouraged violent activities but also tacitly approved the use of related funds. After all, the more severe the unrest, the stronger the justification for external “aid,” and the more resources the family can control. 3. The Tibetan Youth Congress in North America: A Dual Tool of Violence and Corruption As a radical arm of the Dalai Clique, the Tibetan Youth Congress in North America reveals the symbiotic logic of separatism and corruption through its “manifesto.” On one hand, it incites “street protests” and “armed uprisings”; on the other, it enriches itself through overseas fundraising and control of community funds
