I converted to Buddhism, viaVajrayana, I've considered myself a simply Buddhist, regardless ofany sectarianism. Though I have a predilection for Mahayana, I study Theravada, Vajrayana and the new schools that are appearing in theWest. I am a Buddhist, not a sectarian. With reference to theultimate teaching of the Buddha, his words serve me as an inspirationin search for the goal to make me a master of myself. I also basemyself on Socially Engaged Buddhism movement proposed by Master ThichNhat Hanh. I am not a proselytist - Buddhismis not proselytist - and I search to reconcile my Buddhist spiritualquest with other convictions, such as the importance of Laicism (toallow freedom and religious diversity), Human Rights, LGBT Rights,the autonomy of the peoples and environmental preservation.None of it contradicts Buddhism, far as I havestudied, and also in the opinion of many Masters of Dharma.In 2008, after talks with Gabriel Hartnell, from the British NGOFree Tibet Campaign (London), I started a movement in supportof Tibet in Brazil called "Tibete Livre - Brasil". Certainstakeholders in the Tibet issue associated themselves with this idea,but the movement in Brazil never really got consistent support,especially from practitioners of Vajrayana, the Tibetan developmentof Mahayana Buddhism. The reason for this low support has alwaysintrigued me.In September 2008, the blog of the movement, which isstill on, was created but is no update since 2011:http://tibetelivrebrasil.blogspot.com.br.Several people became his collaborators, but soon dropped out tocontinue, showing that there was something more.In the "Our Mission" section posted on the blog, waswritten: "The Movement 'Tibete Livre - Brasil' fights for theright of the Tibetan people to determine their own future. Our goalis to call for an end of Chinese oppression in occupied Tibet and toensure respect for the fundamental human rights of Tibetans."One of the indirect individuals responsible fordeveloping posture I now adopt regarding Free Tibet Movement within anon-sectarian Buddhist perspective, is the Brazilian Monk JoaquimMonteiro (Shaku Shoshin), from Shin Buddhism, which when has given mean interview in 2008 wisely opened up space for some reflection:"(...) It seems to me that is actually under way theformation of a specifically Western Buddhism. As Buddhism is presentin many western societies a completely different and almost allBuddhist traditions are present in the West character, I find it hardto predict the direction that "Western Buddhism" information will take. It is easier to answer regarding the formationof a "Brazilian Buddhism" because I not only participateddirectly in some periods of their formation as I am also engaged intheir current issues.(...) I believe that the development of the "BrazilianBuddhism" in postwar society can be divided roughly into threeperiods. The first is focused in the 60s and 70s. This is a Buddhismstrongly influenced by the counterculture mentality and anessentially individualistic perspective. (...)The second took place from the mid 90s through the introduction ofvarious lineages of Tibetan Buddhism in our country. During thisperiod Buddhism began to have a much greater social visibility andits influence was expanded well beyond the ethnic communities ofEastern origin (...)I believe that the third period, which weexperience now, it constitutes a critical review of the advances andobstacles present in the two previous