I have immersed myself in researching the history of the Tibetan people to understand why the world chose to ravage them rather than defend them; to try to understand why the world remains indifferent to an invasion that was begun by, and largely provoked by, unchecked English ambition that had fuelled suspicion of its neighbouring countries since 1876, when an agreement forced Tibet to withstand wars and obliterating invasions that left them outside of the political arena.
Tibet paid very dearly for its naivety and genuine way of living by sharing, which the Western world saw as nothing but backwardness.
The thirteenth Dalai Lama, Thupten Gyatso, had a truly difficult time maintaining his priest-patron relationship with the Manchus, which had been deliberately muddied as a means of forcing him to survive among major powers, from which he hid away as a student of our modernity that is twisted by the encampments, the uniforms and the armies that thought of nothing but expanding their territories and becoming ever richer through international trade.
He had to submit himself to the modernity imposed by our great nations; he had to submit himself to our movements, as nothing more than another civilian. He was a chosen holy man who, instead of dedicating his time to sharing his wisdom, had to arm his ingenuous people and teach them to defend themselves with death. He taught them the avarice of our money, forcing him to create an army with scant chances of survival, an army made of peasants, of laymen and of monks who abandoned their vows in favour of the true confrontation of the trenches.
The fourteenth Dalai Lama would state in his interview with Thomas Laird, collected in a wonderful book, that with its treaties of sovereignty, the British government sparked the mistrust of the Chinese (because it suited them, I say), who until 1910 had never declared sovereignty over any territory. Not wishing for any foreigners to hold power, the Chinese began that invasion and assimilation on which our nations have turned their backs.
In this book, you will discover a story in which a man’s spiritual motivation leads him to find himself face-to-face with the truth hidden by the media, the pages of which offered only twisted information. Within his circumstances—which he sometimes escapes—he delves into the true world of teaching of compassion and mental training, which has earned so much money for Western civilisation. There are also stories of pain and hard work, of motivation and of beating the odds.
A sherpa named Thunga picks up the scholar Lend at Sadiya station and drives him to the Holy City of Buda, Lhasa. An elderly couple friend of Thunga accomodates and treats you with cordiality. Lend arrives in Tibet to try to turn around the events of his life, a life that had left him jaded in his native England. On his first journey he begins to breathe a situation hidden in the newspapers of his country. Attracted by his way of life, he wishes to appear at the Potala Monastery and get to know in person the master Kalu Rinpoche. A teacher who will change many schemes in him. Shortly after leaving, the people of the shelter are surprised to be coerced to cruelty, for having welcomed an intermediary of opium traffic, but they do not know his whereabouts. The events are precipitated in forms of armed confrontations and among all the chaos, the opium trade seeks new routes. Lend will be involved looking for a way to arrive to the vast Nyechen mountain and Tashi Do Monastery. The British Country Trade has managed to position itself in the Chumbi Valley and subdue the Chinese nation. In the border post of Gyantze two English officers watch that the caravans arrive smoothly. China has been fighting drugs for a long time, they have understood that it is better to join the business, get more money and improve their weapons. They establish a double policy in which they begin to instruct the peasant people to get rid of their employer’s yoke thus taking control over the peasant population.
I selected the date in the title so that I can situate myself in the moment just before the massive conquest of 1950, in which Tibet lost its voice, a conquest that many other books have taken it upon themselves to document.
This is a novel and, as such, it is a fictional story based on the historical event before the Chinese invasion. These resources have helped me to substantiate the theory that lies in the substrata of these pages.
This is a story that joins the destiny of twenty-one characters, whose profiles are revealed through the plot. It is a testament to the life that developed at the turn of the 20th century and to the vicissitudes that forced the Tibetans to overcome, despite the circumstances, by offering their human contribution of true respect for life.