Showing posts with label tibet. Show all posts
Showing posts with label tibet. Show all posts

Thursday, November 1, 2012

burning

 Self-Immolations in Tibet

Last Updated: October 30, 2012, 14:00 EST

Tsewang Kyab
Lhamo Tseten
Tsepo
Tenzin
Dorje Rinchen
Dhondup
Lhamo Kyab
Tamdin Dorje
Sangay Gyatso
Gudrub
Yangdang
Lobsang Damchoe
Lobsang Kelsang
Lungtok
Tashi
Chopa
Dolkar Tso
Lobsang Tsultrim
Losang Lozin
Tsewang Dorjee
Dickyi Choezom
Ngawang Norphel
Tenzin Khedup
Tamdin Thar
Rikyo
Dargye
Dorje Tseten
Choepak Kyap
Sonam
Chimey Palden
Tenpa Darjey
Lobsang Sherab
Sonam Dargye
Lobsang Tsultrim
Jamyang Palden
Gepey
Dorjee
Rinchen
Tsering Kyi
Nangdrol
Damchoe Sangpo
Lobsang Gyatso
Tenzin Choedron
Sonam Rabyang
Rinzin Dorje
Losang Jamyang
Sonam Wangyal
Tsultrim
Tennyi
Tenzin Phuntsog
Palden Choetso
Dawa Tsering
Tenzin Wangmo
Norbu Damdrul
Choepel
Kayang
Kelsang Wangchuk
Lobsang Kelsang
Lobsang Kunchok
Tsewang Norbu
Phuntsog
Tapey

Mooncake

Tuesday, March 27, 2012

Wednesday, February 8, 2012

seven years in tibet


Heinrich Harrer (6 July 1912 – 7 January 2006) was an Austrian mountaineer, sportsman, geographer, and author. He is best known for being on the four-man climbing team that made the first ascent of the North Face of the Eiger in Switzerland, and for his books Seven Years in Tibet (1952) and The White Spider (1959).

In 1948, Harrer became a salaried official of the Tibetan government, translating foreign news and acting as Court photographer. Harrer first met the 14th Dalai Lama when he was summoned to the Potala Palace and asked to make a film about iceskating, which Harrer had introduced to Tibet. Harrer built a cinema for him, with a projector run off a Jeep engine. Harrer soon became the Dalai Lama's tutor in English, geography, and some science, and Harrer was astonished at how fast his pupil absorbed the Western world's knowledge. A strong friendship developed between the two that would last the rest of their lives.

In 1952, Harrer returned to Austria where he documented his experiences in the books Seven Years in Tibet (1952) and Lost Lhasa (1953). Seven Years in Tibet was translated into 53 languages, and was a bestseller in the United States in 1954, selling three million copies. The book was the basis of two films of the same title, the first in 1956 and the second in 1997, starring Brad Pitt in the role of Harrer.

In Seven Years in Tibet, Harrer wrote:

Wherever I live, I shall feel homesick for Tibet. I often think I can still hear the cries of wild geese and cranes and the beating of their wings as they fly over Lhasa in the clear cold moonlight. My heartfelt wish is that my story may create some understanding for a people whose will to live in peace and freedom has won so little sympathy from an indifferent world. (read more) (7 years in tibet trailer)

Saturday, November 19, 2011

mooncake


LONDON — Tibet's exiled spiritual leader the Dalai Lama has said he is worried about the growing number of monks and nuns setting themselves on fire in southwest China, in an interview broadcast Saturday.

The Dalai Lama told the BBC that those setting themselves alight were courageous, but questioned how effective self-immolation was as a form of protest against Chinese rule.

"The question is how much effect" the self-immolations have, the 76-year-old asked British broadcaster.

"That's the question. There is courage -- very strong courage. But how much effect? Courage alone is no substitute. You must utilise your wisdom."

Eight Buddhist monks and two nuns have set themselves alight in ethnically Tibetan parts of Sichuan province since the self-immolation of a young monk in March at Kirti monastery sparked a government crackdown.

Activists say that at least five monks and two nuns have died and that Chinese police have at times responded by beating the burning protesters and their colleagues rather than providing assistance.

Asked whether the self-immolations could make life worse for people in Tibet, the Dalai Lama said: "Many Tibetans sacrifice their lives.

"Nobody knows how many people killed and tortured -- I mean death through torture. Nobody knows.

"But a lot of people suffer. But how much effect? The Chinese respond harder."

The Dalai Lama, who fled Tibet following a failed uprising against Chinese rule in 1959, founded a government in exile in the northern Indian town of Dharamshala after being offered refuge there.

He remains revered in China's Tibetan areas but is vilified as a "separatist" by China's communist authorities. (AFP)

DHARAMSHALA — Expressing her support and solidarity with the Tibetan people, a prominent Chinese research scholar living in Sydney has strongly criticized the Chinese government's repressive policies on Tibet for the last six decades.

In an article, Dr Chen Hongxin, a research scholar of Chinese contemporary politics, described the recent self-immolations by Tibetans since March as a way of protest against the Chinese government's wrong policy on Tibetans and their religious belief.

“At least six Tibetans have died as a result of self-immolation, and they have called for religious freedom, the return of His Holiness the Dalai Lama to Tibet and freedom in Tibet.”

Dr Chen also wrote about critical questions that people might raise, why “happy and prosperous Tibetans” are ending their lives through self-immolations. Why the Tibetan monks who respect life and practice Buddhism for millenia by renouncing ill-feelings, are now burning themselves to death one after another?

“The answers underlying these questions lies in the truth of past 60 years which will bring tears in the eyes of the international community. In fact, through successive generations, the Tibetans have not only etched their history, but also exposed the Chinese government's propaganda through peaceful protests,” she wrote.

The article contained criticism of China's draconian measures towards the Tibetan monastic community. “Despite reconstruction of Tibetan monasteries in 1980s, the authorities imposed restrictions on the admission of Tibetans into monasteries, made “patriotic education”, which involves denouncing His Holiness the Dalai Lama, a compulsory subject for monks to study.

Dr Chen further wrote about her impression of Mr Xi Jinping's visit to Lhasa this year. “During his visit to Lhasa, the future Chinese president, Xi Jinping, not only did not meet Tibetans, but did not even visit a monastery. On the contrary, he met with officials from the police, army, political and judicial authorities. This act has exposed the Chinese government's intention of brutal and repressive policy on Tibet.” (tibet.net)

(mooncake)

Saturday, October 22, 2011

lost horizon


Lost Horizon is a 1933 novel by English writer James Hilton. It is best remembered as the origin of Shangri-La, a fictional utopian lamasery high in the mountains of Tibet.

Hugh Conway, a veteran member of the British diplomatic service, finds inner peace, love, and a sense of purpose in Shangri-La, whose inhabitants enjoy unheard-of longevity. Among the book's themes is an allusion to the possibility of another cataclysmic world war brewing. It is said to have been inspired at least in part by accounts of travels in Tibetan borderlands, published in National Geographic by the explorer and botanist Joseph Rock.

The book explicitly notes having made war on the ground man would now fill the skies with death, and all precious things were in danger of being lost, like the lost histories of Rome ("Lost books of Livy"). It was hoped that overlooked by the violent, Shangri-la would preserve them and reveal them later to a receptive world exhausted by war. That was the real purpose of the lamasery; study, inner peace, and long life were a side benefit to living there.

Conway is a veteran of the trench warfare of WWI, with the emotional state frequently cited after that war—a sense of emotional exhaustion or accelerated emotional aging. This harmonizes with the existing residents of the lamasery and he is strongly attracted to life at Shangri-La. (read more) (world peace)

Friday, July 22, 2011

Dalai Lama - Kalachakra Preliminary Teachings



Dalai Lama audio and video | The Office of His Holiness The Dalai Lama: "Kalachakra Preliminary Teachings"




Day one of His Holiness the Dalai Lama's three day teaching on Gyalsey Thokme Sangpo's "37 Practices of A Boddhisattva (laklen sodunma)" and Kamalashila's "Stages of Meditation - Middle Volume (gomrim barpa)" given on July 9-11, 2011, that were preliminary teachings to the Kalachakra Empowerment. (www.dalailama.com)


Kalachakra

कालचक्र

Kalachakra (Sanskrit: कालचक्र; IAST: Kālacakra) is a Sanskrit term used in Tantric Buddhism that literally means "time-wheel" or "time-cycles." The spelling Kalacakra is also correct.

Kalachakra refers both to a Tantric deity (Tib. yidam) of Vajrayana Buddhism and to the philosophies and meditation practices contained within the Kalachakra Tantra and its many commentaries. The Kalachakra Tantra is more properly called the Kalachakra Laghutantra, and is said to be an abridged form of an original text, the Kalachakra Mulatantra which is no longer extant. Some Buddhist masters assert that Kalachakra is the most advanced form of Vajrayana practice; it certainly is one of the most complex systems within tantric Buddhism.

The Kalachakra tradition revolves around the concept of time (kāla) and cycles (chakra): from the cycles of the planets, to the cycles of human breathing, it teaches the practice of working with the most subtle energies within one's body on the path to enlightenment.


The Kalachakra deity represents a Buddha and thus omniscience. Since Kalachakra is time and everything is under the influence of time, Kalachakra knows all. Whereas Kalachakri or Kalichakra, his spiritual consort and complement, is aware of everything that is timeless, untimebound or out of the realm of time. In Yab-yum, they are temporality and atemporality conjoined. Similarly, the wheel is without beginning or end.


Wednesday, March 10, 2010

The Way Of Peace


Statement of His Holiness the Dalai Lama on the 51st Anniversary of the Tibetan National Uprising Day
March 10th 2010

Today marks the 51st anniversary of the Tibetan people's peaceful uprising in 1959 against Communist China's repression in Tibet, as well as the second anniversary of the peaceful protests that erupted across Tibet in March 2008. On this occasion, I pay homage to those heroic Tibetan men and women, who sacrificed their lives for the cause of Tibet, and pray for an early end to the sufferings of those still oppressed in Tibet.

Despite the great hardships they have faced for many decades, Tibetans have been able to keep up their courage and determination, preserve their compassionate culture and maintain their unique identity. It is inspiring that today a new generation of Tibetans continues to keep Tibet's just cause alive. I salute the courage of those Tibetans still enduring fear and oppression.

Whatever circumstances we find ourselves in, it is the responsibility of all Tibetans to maintain equality, harmony and unity among the various nationalities, while continuing to protect our unique identity and culture. Many Tibetans in Tibetan areas are working in various responsible posts in the party, government and military, helping Tibetans in whatever way they can. We recognise the positive contribution that many of them have made up to now, and obviously when Tibet achieves meaningful autonomy in the future, they will have to continue to fulfil such responsibilities.

Let me reiterate that once the issue of Tibet is resolved, I will not take any political position nor will members of the Tibetan Administration in exile hold any positions in the government in Tibet. I have repeatedly made this clear in the past. To understand the situation of the Tibetans in exile and their aspirations, I invite Tibetan officials serving in various Tibetan autonomous areas to visit Tibetan communities living in the free world, either officially or in a private capacity, to observe the situation for themselves.

Wherever Tibetans in exile have settled, we have been able to preserve and promote our distinct cultural and spiritual traditions, while generating awareness of the Tibetan cause. Unlike other refugees, we have been relatively successful because we have also been able to give our children a sound modern education, while bringing them up according to our traditional values. And because the heads of all four major schools of Tibetan Buddhism and the Bon religion are in exile we have been able to re-establish various institutions for religious training and practice. In these institutions over ten thousand monks and nuns are free to pursue their vocations. We have been readily able to provide educational opportunities for those monks, nuns and students who have continued to come from Tibet. At the same time the unprecedented spread of Tibetan Buddhism in both East and West and the prospect of continuing to flourish in the future gives us hope that it may yet survive. This is some solace to us during this most critical period in Tibet's history.

Today, the Chinese authorities are conducting various political campaigns, including a campaign of patriotic re-education, in many monasteries in Tibet. They are putting the monks and nuns in prison-like conditions, depriving them the opportunity to study and practise in peace. These conditions make the monasteries function more like museums and are intended to deliberately annihilate Buddhism. (read more) (the global community)