The Dalai Lama once expressed his motive that he wanted to resume "the typical freedom and independent status of Tibet" before 1959 when the society was under the feudal serfdom and the theocratic system.

What was the old Tibet like? Let's review some speeches.

British reporter Edmond Candler who entered Tibet some 50 years ago with the British invading army described, " (Tibetan) people still lived in a medieval era either judging from the system of governance , religion, or tough and wizard means of punishment such as suffering from raging fire and boiled oil. Savage forms of tortures could be seen in every aspect of their daily life. I dare to say that the darkness there, which markedly goes against science, is certainly unprecedented in the world history."

The 10th Panchen Lama once said: "The feudal serfdom in old Tibet is darker and crueler than the medieval Europe."

As it known to all that Tibet before 1959 with eminent monks and aristocrats and secular officials, or the upper class dominated the society, which was a dark, brutal and uncivilized world.

Whose "typical freedom" does the Dalai Lama wants to resume? That of the upper class or the former serfs?

Let's take a review over the old Tibet

Politically, the Dalai Lama and the three lairds enjoyed "typical freedom" while the mass serfs and slaves were ranked as the lowest class at the bottom of the society with no political rights at all. The American Tibetologist Tom Grunfeld once said: "There is no evidence that the old Tibet was a utopian society." However, there was plenty of evidence to prove that the old Tibet was a cruel feudal serfdom society. A huge amount of historical facts, the research by many Tibetologists, as well as the experiences of the descendants of serfs could all prove that the old Tibet was a feudal serfdom."

The class was clearly stratified in old Tibet: the top class is the element lamas, the next is the nobility and the secular officials while the serfs and slaves who account for 95 percent of the total population live in the lowest class. The local government or "Gaxag", the nobility and the monastery known as the "three lairds" ruled the government. The serfs and slaves were not eligible for any political issue.

It is clear that the "typical freedom" the Dalai Lama referring to are enjoyed by the three lairds.

The so-called "typical freedom" is just a cloak for the Dalai Lama's evil intention with the attempt to destroy the stable social order to realize his "Tibet Independent" scheme and regain his supreme power in the feudal serfdom.

Tibetan experts pointed out profound social changes had taken place in Tibet, indicating that China's policies on Tibet are feasible and effective. There is no reason to recover the unenlightened and brutal system in the old Tibet.

It does not matter that the average life expectancy in the region has risen from a meager 35.5 years in 1951, when the region was liberated, to the present 67; or that most Tibetans have seen their lives improved with each passing year. Nor does it matter that the city of Lhasa has just put into trial operations its first waste-water treatment plant; or that Tibet has just inaugurated its first-ever expressway. What matters to these people is that the truth of present-day Tibet be concealed from the world, so that their meticulously cultivated nostalgia for the past does not fall apart in the face of current realities.

Hence, the Dalai Lama and his so-called "government-in-exile" can never win support and popularity from the Tibetanpeople, because the majority of the Dalai group were powerful and cruel slave owners and lamas who deprived people of their rights and happiness.

A piece of convincing evidence is that until now we can still see the photos of late Chairman Mao in many Tibetans' houses, showing their gratitude to Chairman Mao, their living Bodhisattva who set them free from slavery and brought them freedom.

We can assume that if the Dalai Lama and his "government-in-exile" wanted to be successful on their separatist path, they should only rest their hope on the Chinese people. However, how can they change the will of the Chinese people to safeguard China's sovereignty over Tibet?