Dalai Lama’s Autobiography: Freedom in Exile

This document provides a detailed analysis of Dalai Lama’s autobiography, Freedom in Exile. It explores his life, achievements, and the challenges he faced. The document also discusses the methods of wisdom that can be adapted in modern schools and universities. It provides valuable insights and critiques of the autobiography.

Running head- PSYCHOLOGY
Dalai Lama’s autobiography, Freedom in Exile
Name of the student
Name of the university
Author note

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Table of contents
Psychobiography........................................................................................................................2
Life Grid.................................................................................................................................2
Timeline.................................................................................................................................4
Situational analysis for writing the autobiography, Freedom in Exile.......................................4
Methods of wisdom to be adapted in modern schools and universities.....................................7
Critique of the autobiography..................................................................................................10
Application of psychological theory of wisdom on the Dalai Lama.......................................11
References................................................................................................................................14
Appendix..................................................................................................................................15

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Psychobiography
Life Grid
Originally known as Lhamo Thondup, Dalai Lama was born on July 6, 1935 in
Taktser, China. He belonged to a peasant family. Lhamo Thondup was the fifth of the 16
children, seven of whom encountered the tragic fate of death. The government conducted
many searches for the successor to the 13th Dalai Lama. This was followed by several
spiritual signs, which ultimately ended the search through the location of Lhamo Thondup
(Lama, 1990). At the age of 2, he was identified as the reincarnation for the 13th Dalai Lama,
Thubten Gyatso. Young Lhamo was renamed as Tenzin Gyatso, who was proclaimed as the
14th Dalai Lama. He received religious education at the age of 6. His subjects were logic,
Tibetan art and culture, Sanskrit, medicine and Buddist Philosophy. At the age of 11, he came
in contact with Heinrich Harrier, an Austrian mountaineer, who taught him about worldly
experiences (Lama, 1990).
At the age of 15, he stepped into the political sphere. It was the same year in which
the People’s Republic of China invasion occurred. Concerned about assassination, he along
with thousands of followers, fled to the threshold of Dharamsala, India. Here, he established
another government. Since then, Dalai Lama executed many tasks for establishing an
automonous government within Tibet (Lama, 1990). He was the head of the state and
spiritual leader of the Tibetan government. According to the Tibetans, he was the
reincarnation of his predecessors. In 1954, he went to Beijing for having peace talks with
Mao Zedong and other leaders. In 1959, consistent suppression of the Tibetan people by the
Chinese troops led to their uprising (Lama, 1990).

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Dalai Lama is known as a political activist, who strived for making Tibet an
independent and democratic country, unleashing it from the shackles of China. He took part
in various conferences, lectures and workshops on humanitarian grounds. In the era of 1989,
he was awarded the Nobel Peace Prize. Due to gall stone surgery, he was compelled to
announce his retirement. For People’s Republic of China, Dalai Lama was a symbol of an
obsolete religious movement, deviant from the communist philosophy. Chinese government
considered him to be a separatist and a traitor. The major drive behind this is advocating
against the Tibetan self-rule. Igniting the spark of Tibetan rebellion attached the tag of
terrorist to the personality of Lama (Lama, 1990).
In 1960, Lama provided full support to Central Intelligence Agency for training the
Tibetan forces for resisting Chinese invasion and occupation. In 1963, Lama drafted a
constitution for Tibet, which consisted of several reforms to stabilize democracy in the
government. September 1987 was the time when Dalai Lama proposed the Five Point Peace
Plan for Tibet (Lama, 1990). This was the initial steps to indulge in alliance with the Chinese
government. In 1988, Dalai Lama addressed the members of European Parliament in
Strasbourg, France. There, he proposed talks between China and Tibetans for establishing
self-governing democratic political entity (Lama, 1990).
Dalai Lama was the spiritual leader of Tibetan Buddhism. Adopting Boddhisatva
helped him todedicate his life towards serving humankind. His masterpieces discussing
engagement with wisdom, compassion and environment sustainability adds to his personality.
Unlike his predecessors, he came in contact with Western leaders on many occasions. His
oratory skills enhance his charismatic leadership. He was always concerned about peace and
compassion for the people. When he travelled abroad, his main concern was understanding
and respecting different cultures and faith (Goleman, 2015).

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In 2008, China organized Olympics. In the same year, unrest broke out. The major
drive behind this was the media attention towards repression from the government (Lama,
1990). Dalai Lama pleaded for peace, condemning the approach of the government. On the
other hand, there were allegations against him for igniting the rebellion violence. On 10th
March, 2011, the Dalai Lama gave up from the role of Tibet’s political leader. The major
drive behind this was the belief that Tibetans needed a freely elected leader. Even at this
stage, he was not relieved, as allegations against him continued (Goleman, 2015). A
spokeswoman from the foreign ministry considered his resignation to be a trick. In September
2015, Lama cancelled all of his speeches, which he was to deliver in United States. The
doctors advised him to get a routine check-up done, followed by rest for several weeks. For
this, he was admitted in Mayo Clinic, Rochester, Minnesota for further experiments (Lama,
1990).
According to his recent activities, in March 27, 2019, he indulged in conversation
with the Member of Club 1880. On 25th March, 2019, he met a group of Mongolians. He has
a separate page in facebook, Twitter and Instagram, which enhances his awareness about the
everyday events and happenings. His Holiness makes it a point to comment on the events,
which reflects his condemnation for the terrorist activities, which has destroyed the order and
harmony of the nation (Goleman, 2015). This condemnation makes him a People’s Leader,
enhancing his personality. According to the revelations of South China Morning post, the
collaboration between The Dalai lama and the Chinese government is going to be a messy
one in terms of the security of the Tibetans (Scmp.com, 2019).
Timeline
(Refer to appendix 1)

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Situational analysis for writing the autobiography, Freedom in Exile
Freedom in Exile is the second autobiography of Dalai Lama. It was released in 1991
after the first one; My Land and My People was published in 1962. This was few years after
he re-established himself in India and gained accolades and glory as an international
celebrity. He wrote his autobiography to counter the Chinese claims and misinformation
about the Tibetan history. As a matter of specification, in this autobiography he proposed
acknowledgement for the freedom, which he received during his stay in India. It was in 1980,
when a British journalist, Alexander Norman proposed to him the idea of writing a second
autobiography (Lama, 1990).
The autobiography consists of his life history and the experiences, he encountered in
the process of establishing Tibet as a democratic country, breaking it from the shackles of the
Chinese rule. In this, he expresses the feelings of growing like a deity among the ordinary
people. Along with this, he also reveals his inner thoughts and feelings about the roles and
responsibilities conferred on him. Within this, the mysteries of Tibetan Buddhism attain an
important position (Goleman, 2015). The subtitle, “Incarnations speaks own mind” is apt in
terms of the theological references, which The Dalai Lama cites for shedding light on the
inspirations, helping him to voice out his opinions regarding penetrating into freedom from
exile (Lama, 1990). According to His Holiness’ opinions, he considered himself as a simple
monk, rejecting the magnificent titles. He did not find any difficulty in accepting spiritual
connection between the predecessors and Buddha.
The Dalai Lama also projects his wonder regarding the perceptions that he would be
something other than an ordinary baby. He feels proud in projecting his transformation from
a naughty child to the proclaimed The Dalai Lama. He considered religious education to play
a major role in inculcating the attributes of wisdom, generosity and compassion within him
(Goleman, 2015). According to him, coming into contact with the Bodhisattvas helped him to

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shed off anger, hatred and greed from his characteristic traits. He upholds the attitudes and
belief of the Tibetan regarding his status to be that of God and king like (Lama, 1990).
In his autobiography, he makes specific mention of gentle and charismatic leadership,
which helped him to win hearts of million disciples in the West (Goleman, 2015). Tibetans
blindly follow his words, as if it is the order of Lord, The Almighty. Lama also refers to his
glory in China, which was very different from his position in Tibet. It was in the year 1959,
when Dalai Lama fled into exile due to a failed uprising against the Chinese governance.
Upon landing in Dharamsala, he was granted the asylum, which became home to the Tibetan
government, running into exile at that time. Dalai Lama headed the local government of Tibet
(Lama, 1990). In this, the Chinese embassy represented the feudal serfdom under theocracy
and was replaced by Tibetan people. The Chinese government was of the view that “destiny
and future can no longer be decided by the Dalai Lama and his followers.
One of the remarkable quotes of the book is the quotation, “If I die, before the
Tibetans regain their freedom, they might not have use for a Dalai Lama anymore”. This
reflects the extent to which Lama has dedicated all of his life for serving the Tibetans. He
acknowledges the Tibetans for the respect, which he has received (Goleman, 2015).
The Dalai Lama is of the view that writing Freedom of Exile helped him to project the
homely treatment, which he received during his stay in Dharamsala, India. Being frank, Lama
unfolds the mysteries of Buddhism in protecting the Tibetans. In this, he highlights the
challenges, which he faced from the Chinese communism (Lama, 1990). Without being
pretentious, “the leader in exile” goes into flashback for cherishing the memories of
childhood. The autobiography maps his journey of 20 years from home to escapes, which
finally led him to win the Nobel Peace Prize (Lama, 1990).

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The context of the autobiography is the Chinese invasion of Tibet in 1950. He feels
disturbed while reflecting on the injustices, which his neighbours had to suffer from under the
Chinese rule. He cites the examples of loss of life and property. Yet, he is of hope to set
everything alright by just “casting his gaze”. He is hopeful that someday his efforts would
transform the standards of living for the Tibetan people. The major drive behind this is His
obedience to Buddhist philosophies. Overall, his biography can be considered as a fable of
“deepest trust in humanity” (Lama, 1990). Writing such masterpieces shaped his fame as a
religious writer, adding one more shade to his personality. In his revelations, the main focus
is on “What You Are”, which indicates the internal and the external forces behind his
establishment as a charismatic leader (Lama, 1990).
Methods of wisdom to be adapted in modern schools and universities
Wisdom exists in the name, Dalai Lama. This is because the name originates from a
Mongolian title signifying “Ocean of Wisdom” (Lama, 1990). In his books on wisdom, he
refers to the behavioural changes, which comes upon perceiving the things in the
surroundings. This relates to the concept of observational learning, which can be
implemented in the schools and universities for enhancing the thinking skills and judgmental
capabilities of the students. Appropriate approach towards solving the problems and
hardships in life also gains an important place in Wisdom books His Holiness, the Dalai
Lama. He believes that the person who has experienced more hardships can handle the
problems better than the persons who have never suffered (Lama, 1990). This reflects the
incorporation of problem solving cycle into the school curriculums, which would help the
students in effective handling of the suffering and ailments.
Mention can be made of the Eight verses for Training the Mind, which The Dalai
Lama taught to the public for venturing into the path of compassion, altruism, aspiration. The

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main aim of attaining these attributes is to inculcate the teachings of Buddha into one’s life
(Lama, 1990). These aspects relates to the meditation and yoga, which can be incorporated
into the curriculum of schools and universities. This would improve the concentration of the
students, which is needed for attaining academic success. Along with this, moral science
courses need to be made more flexible through practical tests and projects, which would
generate interest among the students to inculcate good values within themselves. Marks can
be awarded to the students exposing better performance. This relates with his teachings on
the need for peace and kindness, as an end to the violence all around.
One of his qualities is that he laughed in all of the serious situations. This reflected
that he took everything very lightly unless it is of that serious intensity. Laughter classes can
be introduced in the schools and universities, so that the students can have a pleasing
personality, attracting others. One of The Dalai Lama’s quotes is “If you think you are too
small to make a difference, try sleeping with a mosquito” (Lama, 1990). This quote would
be relevant for the academic establishment of the students in terms of radically transforming
their performance through dedication, commitment and perseverant approach.
The students can be taught the importance of risk assessment. This would help them
to reduce the mistakes and errors in their performance. Herein lays the appropriateness of The
Dalai Lama’s quote, “Take into account that great love and great achievements involve
great risk.” (Lama, 1990). It would also inspire the students to undertake challenging and
enduring tasks, which would enhance their personality, driving them into the path of
academic establishment.
The main philosophy of The Dalai Lama was to be happy. Therefore, the teachers
need to find ways for making the students happy. This happiness would generate within them
the interest to learn new things and gain valuable experience. However, His Holiness is also

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of the view that the students need to be taught that they would not always be successful in
everything (Lama, 1990). In this, the quote, “Failure is the key to success” is important. In
this, motivation is important as the students get dejected from failing to perform according to
their expectation. Right direction at this stage is crucial to be imparted to the students, so that
they do not deviate from the identified and specified goals. They need to be told that the
failures are a “stroke of luck” for them, which acts as a stepping stone for success.
The Dalai Lama is also of the view that “the mind of the students is like a parachute,
which works best when it is open” (Lama, 1990). Therefore, the students should be indulged
in various activities, which would enhance the scope and arena of their thinking skills. In
these activities, the students would gain enthusiasm. In this context, The Dalai Lama says that
happiness is something which is not readymade (Nagle, (2017). It comes from the actions
performed by the students. If the activities are good and prospective, the students would get a
chance to invest their talents in the professional sphere. On the other hand, if the actions are
bad, they would deviate from their goals, compelling them to suffer from depression and
isolation. Here, they need the proper guidance of teachers, parents, good friends’ circle and
others.
In order to cater to the needs of the students with special needs, the supervisors need
to take extra initiatives. Typical example of this is health check-ups, wheelchair provision,
personality tests and others. Conducting these experiments before introducing the meditation
and yoga classes would be beneficial in terms of fulfilling the needs and requirements of
these special children. Skilled and qualified teachers are needed for monitoring the progress
of these students. Patience is vital in terms of imparting the essential concepts to the children.
The Dalai Lama is of the view that the teachers need to understand that these students need to
be provided with proper care, attention and support, so that they get the assurance regarding
respecting their values and viewpoints (Lama, 1990). These students need to be loved as the

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other normal students. Segregating them into special classes would make them feel that they
are a burden.
Critique of the autobiography
According to Bstan-ʼdzin-rgya, (1975), The Dalai Lama was the head of the main
branch of Tibetan Buddhism. He has been referred to as “God on Earth”. He has been
considered as the reincarnation of Buddha for the Tibetans. On the other hand, mention can
be made of Ishihama, (2015), who respects Dalai Lama as the “Cakravarti-raja, manifested by
the Bodhisattva Avalokitesvara. In this, he reflects on the relation between The Dalai lama
and his disciples. Until the end of the 17th century, a common theory of kinship was shared
among the Tibetans. According to the revelations of Schwieger, (2015), the relations between
the Dalai Lama and the emperor of China are reflected. Specifically, mention can be made of
the advent of secularism in Tibet, when the government of Dalai Lama was known as
“Ganden Podrang”.
Sperling (2015) mentions the rise of The Dalai Lama, considering him as a great man.
The periodic rule of Dalai Lama witnessed the “apotheosis of a secular figure”. Harris,
(2018) in his article reflects the role of Dalai Lama in rule over the Qing dynasty 1879-1910.
The patronic leadership protected the sanctity of Buddhism in Tibet. For controlling the
international relations and military defences, selection of The Dalai Lama was a much needed
one for reinterring his incarnation as a “golden urn”. Early 19th century resulted in the
interference of the emperors and ambans into the life of the the Dalai Lama.
Reference can be cited of Sperling, (2015), who projects the vision of kindness and
compassion in case of Dalai Lama. He also mentions about the ways to Nirvana, wisdom of
forgiveness, paths to enlightenment and meditation, which shapes the personality of the Dalai
Lama.

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In May 2013, Harris poll of 7245 adults across the five largest European countries and
United States, the relationship between Dalai Lama and Barack Obama was projected. This
placed him among the leaders with high popularity. In United States, Dalai Lama topped the
poll over Obama by 13% points. Lama’s fame and glory spread due to his charismatic
personality, fascination with Buddhism, Universalist values, and international sympathy for
the Tibetans and western sinophobia (Goleman, 2015). 1990s was the era when American
film industry released the biopic of Dalai Lama. One of the notable films was Kundun and
Seven Years in Tibet, which portrayed Lama as “idyllic, Pre 1950 Tibetan with a soft smiling
face, sworning in to violence.
Western countries are in full support of Dalai Lama for gaining independence or
autonomy. Typical evidence of this lies in the vocal support from Hollywood celebrities like
actor Richard Gere, Steven Seagal and other lawmakers from the other countries. After the
protests of March 1959, photos of The Dalai Lama was banned until the end of the Cultural
Revolution in 1976. In 1996, the photo of Dalai Lama was once again restored by the Chinese
Communist Party (Nagle, 2017).
Other authors were of the view that Lama’s vision towards compassion and kindness
is a lesson for the present leaders in terms of creating an example for the followers. His
simplistic life makes him an enigmatic personality, a role model for the students in the
process of attaining the position of a monk. His religious education exposed him to the
practical and real nature of the outside world, which the students need to be taught in terms of
upgrading their knowledge on handling suffering and ailments.
Application of psychological theory of wisdom on the Dalai Lama
In order to attain a personality like a leader, individuals need to attain maturity. For
this, evaluation of the life is needed. This brings Freud’s stages of human development into

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the context. Along with this, mention can be made of regular practice is needed for attaining
perfection towards handling the tasks in a tactful manner. Self organizational skills are
needed in terms of upgrading the standard and quality of performance. Consistency in this
approach is crucial for polishing the leadership skills, competencies and capabilities. This
consistency, in turn, brings stability in life. One of an important aspect within this is the
logical reasoning, which helped leaders like The Dalai Lama to justify the reason for
exposing certain kind of behaviour (Lama, 1990). Emerging capability in justifying properly
enhances the thinking skills and judgemental capabilities. This is in turn assistance in terms
of convincing opponents towards the philosophy adopted. Rationality in behaviour results in
radical transformation.
Robert. J. Sternberg’s Balance Theory of Wisdom can be applied in this context for
understanding The Dalai Lama as a leader (Sperling, 2015). According to this theory,
intelligence, creativity, common sense and knowledge are the attributes, which shapes the
personality of an individual. The parameters through which one can attain balance in life are
interpersonal, intrapersonal and extra-personal interests. Within this, development of short
and long term goals adds focus into the steps undertaken for attaining personal development.
Preparation helps in adjusting in new environments or renovating the existing environment.
Receiving religious education helped The Dalai Lama to respect the different cultures and
faith, making him a People’s Leader (Goleman, 2015).
One of the conditions of this theory is that wise decisions not only need intelligence
and explicit knowledge. Along with this, tacit and implicit knowledge is needed. Here,
knowledge gained through experience is vital in terms of attaining perfection in the way the
tasks are attempted. The Dalai Lama believed that practicality is assistance in terms of
gaining valuable experience (Goleman, 2015). This is because this approach helped in

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dealing with the hardships of life, such as criticisms from the Chinese embassy and media
(Scmp.com, 2019).
As per the other propositions of the theory, balance is mainly of three things- multiple
interests, immediate and lasting consequences and environmental responses. Existence of
balance is indicated through the conglomeration of interpersonal, interpersonal and
extrapersonal interests (Goleman, 2015). This is supported by the environmental responses.
Here, the example of The Dalai Lama seems fit, as he looked after the welfare of the Tibetan
people, simultaneously dealing with the opposition from the Chinese government. Sheltering
his disciples reflects his caring approach (Schwieger, 2015). However, the critics are of the
view that interpersonal interests makes man selfish. The Dalai Lama cannot be placed in this
category, as he envisioned kindness and compassion, possessing respect for the neighbours.
Here, Maslow’s need of self-esteem gains an important role, giving pleasure to the
individuals on increasing their fame and glory (Sperling, 2015).
This theory also states that balance not always attains equal weightage between
interest, consequence or response. Sternberg is of the view that relative weightage is achieved
if the individual looks for alternatives to get the work done. Lessons need to be learnt from
The Dalai Lama regarding his attending various conferences in schools universities and other
places for inspecting the need of moral value to end the violence all around. Through his
masterpieces, he reached to the need of the audience (Goleman, 2015). Collaborative
approach was needed in terms of making Tibet a safer place to live in. Alliance with the
Chinese government was His Holiness’ tactful move.

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References
Goleman, D. (2015). A force for good: The Dalai Lama's vision for our world. Bloomsbury
Publishing.
Harris, L. J. (2018). The Dalai Lama and the Qing Empire, 1879–1910. In The Peking
Gazette (pp. 154-160). BRILL.
Ishihama, Y. (2015). The Dalai Lama as the cakravarti-rāja as Manifested by the Bodhisattva
Avalokiteśvara. Cahiers d'Extrême-Asie, 24, 169-188.
Lama, D. (1990). Freedom in Exile: An Autobiography. New York: HarperCollins.
Nagle, J. (2017). The 14th Dalai Lama: Spiritual Leader of Tibet. The Rosen Publishing
Group, Inc.
Schwieger, P. (2015). The Dalai Lama and the Emperor of China: A political history of the
Tibetan institution of reincarnation. Columbia University Press.
Scmp.com 2019. China and Dalai Lama play endgame: Tibet and its going be. Retrieved 31st
March 2019 from
https://www.scmp.com/news/hong-kong/politics/article/3003954/china-and-dalai-
lama-play-endgame-tibet-and-its-going-be [Accessed on 31st March 2019]
Sperling, E. (2015). The Rise of the “Great Man”: Tibetan Secular Biography and the Advent
of the Modernity. Rocznik Orientalistyczny, (2).
XIV Bstan-ʼdzin-rgya, D. L. (1975). The Buddhism of Tibet and the Key to the Middle Way.
Allen & Unwin.

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Appendix
Time Events
6th July 1935 Born in Taktser, Amdo, Tibet
July 1939  Departs Amdo for three month journey to Lhasa
 Public declaration of the Official Recognition of the
14th Dalai Lama in the town of Bumchem
 8th October- Penetration into Lhasa after 3 month
journey from Amdo
22nd February 1940  Enthronement ceremony
 Initiation of monastic education at the age of 5
1942 Received vows of Novice Monk from Taktra Rinpoche
17thNovember 1950
16th December 1950
Achieved full temporal political power from China’s invasion into
Tibet in 1949
Departs Lhasa for Dromo because of Chinese threat
January to July 1951
23rd May 1951
24th July 1951
17th August 1951
Resides in Dromo (Yatung)
17 Point Agreement signed by Tibetan delegation in Peking under
Duress
Departs Dromo for Lhasa
Arrives at Lhasa from Dromo
1954  Received Gelong Ordination from Ling Rinpoche
 Confered 1st Kalachakra initiation in Norbulingka
palace, Lhasa
March 1959  Formal establishment of Tibetan government at
Lhudup Dzong.

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 Repudiation of 17 point agreement
 Lama enters India from Tibet after a 14 day
tragic experience
18th April 1959
20th April 1959
 Organized International press conference for formal
repudiation of the 17 Point Agreement
 Arrives Mussourie and resides at Birla house.
30th April 1960  Arrives Dharamsala and takes residence in Swarg
Ashram
1963  Presented a draft for the constitution of Tibet
 First Exile Tibetan parliament established
1967  Visited abroad for the first time (Japan and Thailand)
1968  Shifted the residence from Swarg ashram to present day
Thekchen Choeling (Bryne estate)
September to November
1973
 First visit to West (Italy, Switzerland, Netherlands,
Belgium, Norway, Sweden, Denmark, UK, West
Germany and Austria)
1979  First contact with government of People’s Republic of
China since coming to exile in 1959
21 September 1987  Delivers historic Five Point peace plan for Tibet in
Washington DC, addressing the members of US
congress
June 1988  Delivers historic Strasbourg Proposal for Tibet, France.
Here he addressed the members of the European

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parliament
1992 Initiated a number of additional major democratic steps
 Direct elections of kalons by the Assembly of Tibetan
People’s Deputies
 Established a judicial branch
March and May 2011  March 14- Sends a letter to Assembly of Tibetan
People’s Deputies, requesting for devolving his
temporal power
 March 29- Signs into the law the formal transfer of the
temporal power to the democratically elected leader