Karmapa Ogyen Trinley Dorje portrays the situation in Tibet as one of profound difficulty and suffering, marked above all by pressure on Tibetan culture, language, and Buddhist religious life. He speaks of tremendous hardship and a sense of hopelessness among many Tibetans, seeing these conditions as a critical threat to Tibetan identity and spiritual heritage. In his understanding, what is at stake is not only the survival of a people, but also the continuity of a distinctive spiritual wisdom that has developed over centuries. This perspective leads him to frame Tibet’s present condition as both a human and a spiritual crisis.

A central theme in his reflections is the preservation of Tibetan culture and language, which he believes are under severe strain. Traditional forms of education and monastic institutions are seen as especially vulnerable, and their weakening is understood as eroding the foundations of Tibetan Buddhist practice. He stresses that the loss of these cultural and religious forms would diminish not only Tibetans themselves but also the wider world, which benefits from the ethical and contemplative resources of Tibetan Buddhism. For him, maintaining language, ritual, and study is a way of safeguarding an entire worldview.

Alongside cultural concerns, he consistently emphasizes nonviolence and dialogue as the only meaningful path forward. Drawing on Buddhist principles, he rejects violent or confrontational strategies and instead supports a peaceful approach grounded in mutual understanding and respect. In this light, he aligns himself with the Dalai Lama’s Middle Way, which seeks genuine autonomy for Tibet within the framework of the People’s Republic of China rather than outright separation. This stance reflects a conviction that lasting solutions must arise from negotiation, compassion, and a recognition of shared humanity, even amid deep grievances.

The Karmapa also highlights the responsibility of Tibetans living in exile and in refugee communities to preserve their heritage under challenging circumstances. He encourages them to sustain language, culture, and Dharma so that Tibetan civilization can endure regardless of political conditions. At the same time, he recognizes the importance of engaging with modern forms of education, seeing no contradiction between traditional spiritual training and contemporary knowledge. In his view, this balanced approach—rooted in nonviolence, cultural preservation, and thoughtful adaptation—offers a way to respond to Tibet’s painful present without surrendering either dignity or hope.