Sunday, February 5, 2012

Self- immolation by Tibetian Monks

recently, I have read about Tibetian monks carrying out self-immolation by fire in political protest and in support of the Dalai Lama. I am curious that these Buddhist monks would want to end their life in this manner. Such actions can arouse the world to take notice of the plight of the Tibetians but not enough to change the events and the fate of Tibet.

The Dalai Lama is in exile and he spreading the words of Buddhism form India and he continues to engage with foreign leaders in the world stage and hoping for China to return Tibet to him. This is just an impossible dream but the righteous one. China have build a railway from certain parts of China and this has open up Tibet to the rest of the world and the whole of China. This is the way of globalization and Tibet is no exception. But,the Tibetian Buddhism have spread very fast to a great part of the world through Tibetian Buddhist masters giving talks, writing books and building monasteries all over the world. This is the greatness of Buddhism.

I know that committing suicide is not allow in all the religions and these self - immolations for whatever purposes should not be allowed as life cannot be allowed to be taken away by oneself. Life is supposed to flourish and whitter in the end when the time is right. I have checked it out and the following extracts is for your better understanding:

HISTORY

Self-immolation is tolerated by some elements of Mahayana Buddhism and Hinduism, and it has been practiced for many centuries, especially in India, for various reasons, including Sati, political protest, devotion, and renouncement. Certain warrior cultures, such as in the Charans and Rajputs, also practiced self-immolation. An article entitled History of Religions, written by Jan Yiin-Hua, investigates the medieval Chinese Buddhist precedents for self-immolation.[4]

Relying exclusively on authoritative Chinese Buddhist texts and, through the use of these texts, interpreting such acts exclusively in terms of doctrines and beliefs (e.g., self-immolation, much like an extreme renunciant might abstain from food until dying, could be an example of disdain for the body in favor of the life of the mind and wisdom) rather than in terms of their socio-political and historical context, the article allows its readers to interpret these deaths as acts that refer only to a distinct set of beliefs that happen to be foreign to the non-Buddhist

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