relatively inclusive and democratic structure that has received broad support across the Tibetan communities in exile. Senior figures from the three non-Gelukpa Buddhist schools and from the Bonpo have been included in the religious administration, and relations between the different lamas and schools are now on the whole very positive. This is a considerable achievement, since the relations between these groups were often competitive and conflict-ridden in Tibet before 1959, and mutual distrust was initially widespread. The Dalai Lama's government at Dharamsala has also continued under difficult circumstances to argue for a negotiated settlement rather than armed struggle with China. In the wake of the Tibetan diaspora, Tibetan Buddhism has also gained adherents in the West and throughout the world. Tibetan Buddhist monasteries and centers were first established in Europe and North America in the 1960s, and most are now supported by non-Tibetan followers of Tibetan lamas. Some of these westerners went on to learn Tibetan, undertake extensive training in the traditional practices and have been recognized as lamas. Fully ordained Tibetan Buddhist Monks have also entered Western societies in other ways, such as working academia. Samuel sees the character of Tibetan Buddhism in the West as Teachings Tibetan Buddhism upholds classic Buddhist teachings such as the four noble truths (Tib. pakpé denpa shyi), anatman (not-self, bdag med), the five aggregates (phung po) karma and rebirth, and dependent arising (rten cing ’brel bar ’byung ba). They also uphold various other Buddhist doctrines associated with Mahāyāna Buddhism (theg pa chen po) as well as the tantric Vajrayāna tradition. Buddhahood and Bodhisattvas The Mahāyāna goal of spiritual development is to achieve the enlightenment of Buddhahood in order to help all other sentient beings attain this state. This motivation is called bodhicitta (mind of awakening)—an altruistic intention to become enlightened for the sake of all sentient beings. Bodhisattvas (Tib. jangchup semba, literally "awakening hero") are revered beings who have conceived the will and vow to dedicate their lives with bodhicitta for the sake of all beings. Widely revered Bodhisattvas in Tibetan Buddhism include Avalokiteshvara, Manjushri, Vajrapani, and Tara. The most important Buddhas are the five Buddhas of the Vajradhatu mandala as well as the Adi Buddha (first Buddha), called either Vajradhara or Samantabhadra. Buddhahood is defined as a state free of the obstructions to liberation as well as those to omniscience (sarvajñana). When one is freed from all mental obscurations, one is said