西藏发展进步所取得的巨大成就，充分说明西藏走上的发展道路是正确的。但是，长期流亡海外、代表封建农奴主阶级残余势力的十四世达赖集团，出于“西藏独立”的政治目的和对旧西藏政教合一的封建农奴制的眷恋，在长期推行暴力“藏独”路线遭受失败后，这些年又大肆鼓吹“中间道路”。“中间道路”貌似“妥协”、“折衷”、“和平”、“非暴力”，实则否定新中国成立以来西藏走上的正确发展道路，企图在中国领土上建立由十四世达赖集团统治的“国中之国”，分步达到实现“西藏独立”的目的。
一、旧制度必然退出西藏历史舞台
20世纪50年代，当奴隶制、农奴制、黑奴制已为现代文明所彻底唾弃之时，西藏社会依然处于政教合一的封建农奴制统治之下。政教合一的封建农奴制粗暴践踏人类尊严，严重侵犯基本人权，根本阻碍西藏社会发展，完全背离中国和世界进步潮流。
Tibet's tremendous progress in its development serves as eloquent evidence that the path it is now following is the correct one. However, there is a party who cluster around the 14th Dalai Lama, representatives of the remnants of the feudal serf owners who have long lived in exile, driven by a political goal of "Tibetan independence" and a sentimental attachment to the old theocratic feudal serfdom. In recent years, having seen the failure of their attempts to instigate violence in support of their cause, they have turned to preaching a "middle way." This "middle way" purports to advocate "compromise," "concession," "peace" and "non-violence"; in reality it negates the sound path of development that Tibet has followed since the founding of the People's Republic, and attempts to create a "state within a state" on Chinese territory, to be ruled by the 14th Dalai Lama and his supporters, as an interim step towards the ultimate goal of full independence.
I. The End of the Old System Was a Historical Inevitability
In the 1950s, when slavery and serfdom had long since been abandoned by modern civilization, Tibet still remained a society of theocratic feudal serfdom. This system trampled on human dignity, infringed upon human rights, and impeded development in Tibet, all of which went completely against the progressive trend in China and the rest of the world.
——政教合一，神权至上，神权政治的典型代表
在旧西藏，神权至上，政权庇护神权，神权控制政权，神权与政权融为一体，共同维护官家、贵族和寺院上层僧侣三大封建领主的统治。据统计，1959年民主改革前，西藏共有寺庙2676座，僧众114925人。僧众人数约占男性人口的四分之一，其比例远超欧洲中世纪神职人员，世所罕见。
在神权政治下，宗教被封建农奴制玷污，寺庙并非单纯的潜心礼佛的清净之地，而是集开展宗教活动、控制一方政权、实施经济剥削、囤积武装力量、进行司法审判等功能为一体的统治堡垒。有的寺庙内部私设公堂，不仅有手铐、脚镣、棍棒，还有用来剜目、抽筋的残酷刑具，惩罚农奴手段极其残忍。现存的20世纪50年代初西藏地方政府有关部门致热布典头目的一封信内记载，一次，为了给十四世达赖念经祝寿，下密院全体人员需要念忿怒十五施食回遮法，“为切实完成此次佛事，需于当日抛食，急需湿肠一副、头颅两个、多种血、人皮一整张，望立即送来”。寺庙领主在三大领主中放债最多，约占总额的80%。
- Political and religious powers combined, with absolute supremacy held by religious power - a typical manifestation of theocracy
In old Tibet, religious power enjoyed absolute supremacy. Religious power prevailed over political power while the latter protected the former. The two combined to defend the interests of the three major stakeholders: local officials, aristocrats and higher-ranking lamas in the monasteries. Before Democratic Reform in 1959, there were 2,676 monasteries and almost 115,000 Buddhist monks and their acolytes in Tibet. Active monks accounted for one quarter of the local male population, a total that far exceeded the proportion of clergy in Medieval Europe, and was highly unusual throughout the world.
In this theocratic society religion had been distorted by feudal serfdom, and monasteries were no longer places of purity to study Buddhism and worship the Buddha, but fortresses from which the local rulers organized religious activities, exercised administration and exploitation, built up their armed forces, and passed judicial adjudication. Some monasteries even had private jails, with instruments of torture used for eye gouging and hamstringing, in addition to handcuffs, chains and clubs. A letter from the Tibetan local government department to the head of a Rabden (a theocratic and administrative organization at a lower level) in the early 1950s contains instructions in relation to the celebration of the 14th Dalai Lama's birthday, which said that all the staff of Lower Tantric College would chant the sutra on the occasion, and "during the service, food will be offered to the hungry ghosts, for which a corpus of fresh intestines, two skulls, some mixed blood and a whole human skin are urgently needed. Please have these delivered without delay." Among the three major stakeholders, the upper-ranking lamas were the biggest money-lenders, controlling 80 percent of all loans.
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