#pema gyaltsen

[mtsodie]

la la la

[mahayanapilgrim]

The immediate reincarnation of Pema Ledreltsal, Longchenpa is regarded as an indirect incarnation of the princess Pema Sal. He was born in the Tra Valley of Southern Tibet to master Tenpasung, an adept at both the sciences and the practice of mantra, and Dromza Sonamgyen, who was descended from the family of Dromtönpa Gyalwé Jungné. Longchenpa was first ordained at the age of eleven and studied extensively with the Third Karmapa, Rangjung Dorje. He received not only the Nyingma transmissions as passed down in his family, but also studied with many of the great teachers of his day. He received the combined Kadam and Sakya teachings of the Sutrayana through his main Sakya teacher, Lama Dampa Sonam Gyaltsen, in addition to the corpus of both old and new translation tantras. At the age of nineteen, Longchenpa entered the famous shedra Sangphu Neuthok, where he acquired great scholarly wisdom. He later chose to practise in the solitude of the mountains, after becoming disillusioned by the behaviour of some scholars.

[vajranam]

No Buddhist

Kalu Rinpoche

"My advice,

don't be a Buddhist.

In the end it's all about personal gain,

fame and business.

Just be a person with a good heart,

that's the meaning

of a truthful Dharma practitioner.

We live in illusion

and the appearance of things.

There is a reality. We are that reality.

When you understand this,

you see that you are nothing,

and being nothing, you are everything.

That is all."

"His Eminence Kalu Rinpoche was one of the great wisdom masters of our age. He was born in 1905 in the district of Tresho Gangchi Rawa in the Hor region of far eastern Tibet. His father was Legshey Drayang, the thirteenth tulku of Ratak Palzang. His mother, Drolkar, was a disciple of Jamgon Khyentse Wangpo, Jamgon Kontrul Lodro Thaye, and the renowned Lama Mipham Namgyal. Both his father and mother were devoted to religion, and shortly after their marriage they spent time in retreat together. It was during that retreat that Drolkar became pregnant. Kalu Rinpoche's father, not yet knowing that his wife was pregnant, had a startling vivid dream of his teacher Kontrul Rinpoche. In this dream or vision, Kontrul announced that he was coming to stay with them and that they should prepare a place for him. The meaning of this dream appeared to make itself clear some time later, when His Holiness the Gyalwa Karmapa recognized the child as the activity incarnation of the great Kontrul Rinpoche.

The young child showed remarkable compassion to all beings and his intellect proved to be exceptional. He began his monastic career by his own wish at the age of thirteen, entering the glorious Palpung Monastery of His Eminence Tai Situ Rinpoche. At that time Tai Situ Pema Wangcho Gyalpo gave him his getsul ordination, naming him Karma Rangjung Kunchyap. The prefix "Karma" identified him as a practitioner of the Karma Ka'gyu tradition.

At Palpung and elsewhere in eastern Tibet, Kalu Rinpoche studied the teachings of the sutras and tantras, receiving instruction from many different wise Lamas.

At sixteen, Kalu Rinpoche entered Kunzang Dechen Osal Ling, the retreat center originally founded by Jamgon Kontrul Lodro Thaye. It was at Kunzang Dechen that he completed the traditional three year retreat under the direction of venerable Lama Norbu Thondup. During that retreat Kalu Rinpoche received the complete transmission of the Karma Ka'gyu and Shangpa Ka'gyu lineages, in particular the transmission of the Five Golden Dharmas of the great Siddha Khungpo Naljor.

At the age of twenty-five his heartfelt desire was to practice meditation in a wilderness retreat in the mountains. Leaving everything behind, Rinpoche departed to do an extended solitary retreat in the desolate wilderness, forests and mountains of eastern Tibet, living the ascetic life of a wandering yogin. For twelve years he lived in that manner, imitating the eremetical life of Milarepa, Tibet's great yogi. Occupying lonely caves, he spent his time in spiritual practice and meditation.

In the 1940s Kalu Rinpoche began visiting monasteries, traditional centers of learning and practice, all over Tibet. He was now a recognized wisdom master, called from his retreat by Tai Situ Rinpoche and blessed by the supreme custodian of the Ka'gyu lineage, His Holiness the Karmapa. An accomplished master of the Five Golden Dharmas of the Shangpa school, he bestowed ripening empowerments and instruction on a vast number of yogis and yoginis. On a visit to Lhasa, around 1948, he was asked to grant teachings on the Regent of the young Dalai Lama.

In 1955, a few years prior to the Chinese Communist conquest of Tibet was about to take place, Rinpoche visited His Holiness the Karmapa at Tsurphu. The Karmapa asked Kalu Rinpoche to deliberately leave Tibet in order to prepare the ground in India and Bhutan for the inevitable exile of His Holiness. Thus in 1957, Kalu Rinpoche was appointed the abbot of Jangchub Choling Monastery in Bhutan. He became the personal chaplain of the royal family.

In 1965 Rinpoche established his own lineage monastery of Samdrup Targye Ling at Sonada, not far from Darjeeling, in India. A few years after that foundation he was able to establish a three year retreat complex there. In this manner he was able to preserve the Shangpa and Kamtsang lineage teachings through definite practice of meditation.

Kalu Rinpoche and Namgyal RinpocheIn 1973, at the request of His Holiness the 16th Karmapa, Kalu Rinpoche bestowed the full Ka'gyu transmission on the four regents Shamar Rinpoche, Tai Situ Rinpoche, Jamgon Kontrul Rinpoche, Gyaltsap Rinpoche, and also, at the same time, on the exceptional Canadian Lama Namgyal Rinpoche. These teachings included all the Ka'gyu major empowerments, instruction in Mahamudra and the six doctrines of Naropa, along with full inner explanation.

From 1971 onwards Kalu Rinpoche traveled extensively at the request of His Holiness the Karmapa, establishing Dharma Centers and three-year retreat facilities in Europe, the USA, Canada and Southwest Asia. Kalu Rinpoche founded more than 20 retreat centers worldwide and an innumerable number of Dharma centers.

In 1988 Rinpoche began the construction of a great stupa in Salugara, near Siliguri, in the eastern part of India.

In 10th May 1989 Kalu Rinpoche, loved by a vast flock of disciples, passed away. He was reborn on 17th September 1990, the offspring of Lama Gyaltsen and Kalzang Drolkar, to continue his undying work in the world."

[garywonghc]

Investigating the Rainbow Body

by Michael Sheehy

If we look across spiritual traditions, we find the human body is broadly envisioned to be a vessel that contains the essence of existence and transformation — a container, likened to clothes that are to be stripped off or a boat that is to be abandoned once one has reached the breaking shore at death. Similarly, there are modern philosophical and scientific models that conceive the body to exist separately from the mind, the kind of mind/body dualism that Gilbert Ryle described as a “ghost in the machine.”

Though we find practices of bodily abandonment and denigration throughout Indian spirituality, the Vajrayana Buddhist traditions that were received and developed in Tibet — due to the synthetic collaborations of Buddhism with the arts and sciences of medicine, astrology, alchemy, and physiology that occurred during the formative period of tantra during the seventh through ninth centuries — place an emphasis on the body as a locus of transformation. Similar to Daoist traditions of alchemical transformation, there are Vajrayana traditions that say that all tangible matter consists of congealed forms of the five elements: space, air, fire, water, and earth. As described in The Tibetan Book of the Dead and illustrated in the murals of the Lukhang or so-called Secret Temple of the Fifth Dalai Lama in Lhasa, there are cosmogonies that suggest the elemental energies that make up the cosmos are undifferentiated from those that make up the human body, and as such the body is a holon, simultaneously the individual person and the cosmic whole.

In Dzogchen cosmology, the primordial space of the cosmos is envisioned as being utterly open and translucent. Due to the natural effortless play of the cosmos itself, movement ensues. With this initial gesture, however slight, the element of air stirs up wind that oscillates rapidly into fire; from fire emerges the liquidity of water, and from water the solidity of rock and earth are stabilised. With this gradual gravitational collapse into the elemental forces that comprise the cosmos, a concomitant spiralling reconfigures matter into worlds wherein embodied beings emergently form. As such, the body is conceived to be a part of the whole, seemingly fragmented from itself. Not unlike contemporary astrophysics, Vajrayana traditions view our bodies to be an evolutionary product of billions of years of bathing in bright light.

Describing the reversal of this gestation process, The Tibetan Book of the Dead details the dissolution of these five elements during the time of death. First the body becomes heavy and sags as the earth element dissolves, saliva and mucus are excreted as the water element dissolves, the eyes roll backward as the fire element dissolves, the breath becomes wheezy as the air element dissolves, and finally consciousness flashes and flickers with turbulent visions as the space element dissolves from the physical body.

According to Dzogchen tradition, under certain circumstances the cosmic evolutionary process of gravitational collapse into solidity can turn itself back into a swirling, highly radiating configuration. That is, there are Tibetan traditions that suggest that meditative technologies can intentionally reverse this process of collapse, thereby altering the gravitational field so the inherent radiance of these condensed elements blossom. When this happens, the five elements of the body transform into the five lights of the colour spectrum. The Tibetan name given to this fluorescence is jalu, literally translated as “rainbow body.”

Material bodies dissolving into light is the subject of Rainbow Body and Resurrection by Father Francis V. Tiso, a priest of the Diocese of Isernia–Venafro who holds a PhD in Tibetan Buddhism. Exploring the body as a vehicle of spiritual transformation, this book presents Father Tiso’s research on postmortem accounts of the rainbow body of Khenpo A Chö (1918–98) in eastern Tibet, historical background on Dzogchen and early Christianity, and a comparative discussion of the rainbow body and the mystical body of Christ.

Father Tiso introduces his work by acknowledging that because research on postmortem paranormal phenomena cannot be conducted in a laboratory, there are inherent tensions that exist in conducting scientific investigations while relying on the good word of faithful informants. Seeking to take the approach of a participant observer in the tradition of anthropology, Tiso’s chapter on Khenpo A Chö is largely a series of journal logs from fieldwork in eastern Tibet and India and transcripts from interviews with local eyewitnesses.

What is missing at the beginning of the book is an overview about rainbow body phenomena in Tibet. In addition to references to pre-modern episodes found in Tibetan literature, such as mentions of Padmasambhava’s consort Yeshe Tsogyal going rainbow, reports of rainbow bodies have been emerging from Tibet sporadically over the past century. Perhaps the best known among English-reading Buddhists is that of Yilungpa Sonam Namgyel, who went rainbow in 1952, as recounted by the late Chögyam Trungpa in his memoir, Born in Tibet. There is also the case of Changchub Dorje (1826–1961?), a medical doctor and leader of a Dzogchen community in the Nyarong region of eastern Tibet, about whom we have stories from his living disciples, including Lama Wangdor, and from Chögyal Namkhai Norbu’s The Crystal and the Way of Light. Other well-known cases include: Nyala Pema Dudul (1816–1872), whose life story was written about by the great Nyingma master Mipham Gyatso (1846–1912); the Bonpo meditation master Shardza Tashi Gyaltsen (1859-1935); Lingstsang Dzapa Tashi Odzer; and Khenchen Tsewang Rigzin (1883–1958). Also within the past few years there have been several reports such as those of Lama Achuk (1927–2011), Khenpo Tubten Sherab (1930–2015), and most recently, the mother of Lokgar Rinpoche. What is striking about many of these exceptional figures, including Changchub Dorje and Khenpo Tubten Sherab, is that they tended to be unflashy and nonchalant about their meditative accomplishments. In fact, there are numerous stories in Tibet of inconspicuous nomads and illiterate common folk who shocked their communities by going rainbow.

One particularly fascinating social dynamic that has emerged since the Cultural Revolution — and this has affected the reporting of numerous cases — is that the Chinese government has declared going rainbow to be illegal. In effect, because the phenomena so dramatically challenge the normative paradigm, there has essentially become a “don’t ask, don’t tell” policy about masters going rainbow in Tibet. For instance, Changchub Dorje’s shrunken bodily remains were hidden from authorities for years until the proper ceremonies could be openly performed.

So what exactly does rainbow body look like? According to these traditions, there are signs that indicate an adept has stabilised meditative realisation of the mind’s innate basic radiance. While alive, it is said that the bodies of these beings do not cast a shadow in either lamplight or sunlight; at death, signs include their physical bodies dramatically shrinking in size, and their corpses exuding fragrances and perfumes rather than the odours of decomposition. A common Tibetan metric for the shrunken corpse of a body gone rainbow is the “length of a forearm.” In the case of Khenpo A Chö, as Father Tiso notes, the local Chinese press reported that his body “shrank to the size of a bean on the eighth day and disappeared on the tenth day. What remain are hair and nails.” Other signs are the sudden blooming of exotic plants and flowers anytime of year and, of course, rainbows appearing in the sky.

These signs mark someone who has attained rainbow body, and some are said to have occurred in each of the cases mentioned above. However, there is also a special kind of rainbow body known as the great transference into rainbow body, or jalu powa chemo. This is the complete transference of the material body into radiance so that the only residue of the body is hair and fingernails. Great transference is a deathless state. Realised by Dzogchen meditation masters such as Garab Dorje and Padmasambhava, the great transference rainbow body is understood to be the actual enlightened qualities of these realised masters. Not unlike Christian saints, these qualities are understood to be continually available for beings to receive through the reception of light.

While it is tempting to draw parallels between the luminous bodies of Dzogchen meditation masters and saints, or even with the risen mystical body of Christ, Father Tiso goes one step further. Discussing the exchange of religious ideas along the Silk Route, and possible historical influences of Syriac Christianity and Manichaeism in the pre-Buddhist civilisation of Tibet, he asks if the first human teacher of Dzogchen, Garab Dorje, could have been a Christian master imported from the Middle East — or even the messiah himself.

The strength of Father Tiso’s book is its tremendous and ambitious breadth. He brings to the reader’s attention a broad spectrum of doctrinal and historical information not only about what he refers to as the “Church of the East” and possible doctrinal influences of Christian light mysticism on Tibetan religion but also about early Dzogchen practice. Discussing encounters of Christianity with Buddhism and Daoism, he cites little-known Christian mystics, including the Desert Fathers of Egypt, Evagrius, Abraham of Kashkar (ca 501–586), and John of Dalyatha (ca 690–786), all of whom he argues were critical figures in spreading the “religion of light.”

One example of this cross-fertilisation with which Father Tiso tantalises us is the Jesus Sutras, seventh-century Christian texts that were preserved among the caches of manuscripts discovered in the Central Asian cave complexes at Dunhuang. Thought to be have been produced by the Church of the East and Syro–Oriental Christian communities who travelled along the Silk Route, these texts remarkably borrow literary forms and devices employed in Buddhist sutra literature while echoing doctrinal claims of Christian theology in typical Buddhist parlance. For instance, similar in arrangement to many Mahayana Buddhist sutras, these texts present a question-and-answer dialogue about topics of spiritual self-cultivation, except instead of speaking with the Buddha, the interlocutor is the Messiah Christ.

Am I convinced that a Church of the East influenced Dzogchen in Tibet? Was Garab Dorje actually Jesus Christ? Did Christian light mysticism have a significant historical impact on the formation of yogic technologies that culminated in Tibetan expressions of rainbow body? These are certainly alluring questions. However, that’s not entirely the point. Father Tiso makes a compelling case by bringing his reader an intercultural, cross-historical, and inter religious discussion of the esoteric arts. To what extent there was bona fide synthesis among these meditative traditions from Egypt and Syria to China and Tibet is a discussion that warrants more attention and that this book propels forward. What’s most important, however, is that this work brings attention to the shared human experiment of contemplative transformation.

[budaenlayerba]

Hoy, primero de enero,cae el día de Sakya Pandita Kunga Gyaltsen, cuarto maestro de la Sakya y probablemente el más famoso académico-yogi del Tíbet. Por supuesto, para nosotros los Sakyas es un día súper importante...pero hoy es doblemente, porque también es el día de quién considero una emanación de Sapan, nuestro maestro Khenpo Pema Wangdak. ¡Feliz cumpleaños!

Hoy es un gran día para hacer plegarias a nuestro Guru Manjusri: desde simples plegarias hasta Shechama o Sapan Lama Naljor son más que bendecidas, dado que hoy marca el parinirvana y el cumpleaños, de alguna manera, como el Buda.

[consciousjourneys-blog1]

Top 10 Monasteries in Kham

Conscious Journeys has known ten high monasteries of Kham area unit stratified by quality among Buddhist, travellers and Tibet travel corporations. we have a tendency to suggest you to incorporate them in your Tibet tour moreover. However, there area unit several different little monasteries that may you interested. it'll greatly profit you to request a customised tour for a very associate authentic Tibet travel knowledgeable diode by the most effective Tibetan guide. Tibet is thought for non indulgence. After all, visiting Tibet could be a once a period trip chance for many individuals and you wish to analysis and prepare prior to time therefore you recognize what to raise to incorporate in your itinerary with a Thibet agency.

1. Tagong religious residence

A perfect typical example of Tibetan religious residence within the Kham region of Tibet. Tagong is additionally called Lhagong in Tibetan. Tagong religious residence can take around 2 hours driving from north west of the Kangding with a hundred and ten kilometre and is at concerning three,700m from the ocean level. A distinguished Sakya religious residence is found at the central of the Tagong that provide you with a way of Tibetan style. The city itself is sort of pleasant and is constructed in ancient Tibetan vogue. Tagong is virtually familiar for scenic grasslands and native Tibetan Buddhist culture. Handsome landscape and therefore the beautiful ancient kind of Tagong can create your visit price outlay.

2. Dzogchen Monastery

Dzogchen religious residence is one in every of the largest Nyingmapa sect set in Derge county, Garzi Tibetan Autonomous Prefecture, Sichuan, China and was supported by first Dzogcheng Rinpoche, Pema Rigdsin in 1675. several extremely accomplished Buddhist practitioners like Padmasambhava meditated and lived there for long and therefore the Holy Dzogchen space is famed as a natural sacred land. Sacred Dzogchen natural mountain caves area unit price exploring throughout your keep in Dzogchen region. Manigango is found fifty kilometre north of Dzogchen and Sershu at a hundred seventy five kilometre of east Dzogchen. four hrs drive from Serchu is Yushu landing field.

3. Surmang Dutsi Til Monastery

Surmang Dutsi Til was established by Trungmase in ordinal century. He was a devotee of His sanctity The fifth Karmapa. the primary Trungpa is named Kunga Gyaltsen and therefore the late eleventh Chogyam Trungpa is attributable by several because the one UN agency brought Lamaism to the West within the early Nineteen Seventies. He supported Naropa University in Boulder and established over a hundred and sixty Shambhala Buddhist Centers within the West. Born as Chokyi Sengay in Dege, Kham in 1989, twelfth Trungpa Rinpoche was recognized in 1991, at age 2, because the reincarnation of Chogyam Trungpa Rinpoche by Tai Situ Rinpoche.

4. Wenchen Nunnery

Wenchen convent is found in an exceedingly remote location south of Surmang Dutsi Til. underneath the direction of destiny Senge Rinpoche, the kinsman of Chogyam Trungpa Rinpoche, and with the support of native nuns and monks, an academic program for kids has been established at Wenchen, and conjointly a smaller program at close Kyere religious residence.

5. Serta Monastery

Serta is inhabiting world’s largest Buddhist institute Larung Gar. Serta Larung Gar Buddhist Institute was supported by Kenpo Jigme Phuntsok in 1980 with over thousands of disciples. Kenpo Jigme Phuntsok is famed for his teaching and knowledge on Lamaism. Exploring Serta religious residence and eye witnessing Tibetan ancient ritual “ Sky Burial” would be your life time expertise.

6. Gonchen Monastery

Gonchen religious residence is one in every of the biggest Sakya Lamaism religious residence in Derge supported by Thang Tong Gyalpo in 1385. the most chapel of the religious residence is an intensive complicated that resulted in it being referred to as the “great monastery”. The religious residence features a notable style, with patterned walls of white, redness and grey, colours distinctive to the Sakya sect in Lamaism. Derge Parkhang is simply below the religious residence.

7. Karma Gon Monastery

Karma Gon religious residence in Chamdo,eastern Thibet was the first religious residence of destiny Kagyue Sect throughout 12nd century by His sanctity the first Karmapa. destiny kagyue is one the biggest Buddhist sect in Thibet. first karmapa is thought as Dusum Khenpa which suggests the somebody of past, gift and future. presently the religious residence is housing around one hundred monks and therefore the religious residence was restored in 2005. the top of destiny Gon religious residence is Karmapa.

8. Yachen Monastery

Yachen religious residence is belong to the Nyingmapa sect in Lamaism is found in bayi county, Garzi Tibetan Autonomous Prefecture, In Sichuan. Its 400km faraway from west of Chengdu and presently housing ten,000 monks and nuns that makes them the biggest religious residence within the world. Larung gar is even larger than yachen religious residence and once Larung gar was dismantled, monks and nuns of Larung Gar is shifted to Yachen religious residence. Yachen religious residence is one the foremost sacred and holiest place within the Kham regions of Thibet.

9. Dzongsar Monastery

Dzongsar religious residence was supported in 746 AD and is found in Dege County, Garze Tibetan Autonomous Prefecture, Sichuan. Dzongsar religious residence is Sakyapa sect in Lamaism. it had been aforementioned that Dzongsar religious residence was destroyed in 1958 and restored in 1983. there have been housing around 300-500 monks earlier and presently there area unit couples of many monks solely. Dzongsar Rinpoche is thought as Guru Rinpoche by the western Buddhist follower. he's extremely revered by his western follower. Tibet tourism bureau permit

10. Sershul Monastery

Sershul religious residence was established in 1701 with several antiques concerning two,000 years history. Sershul religious residence is found in Garze Tibetan Autonomous Prefecture with around four,000m and is that the largest Gelugpa sect in Kham Regions of Thibet. The religious residence is locating at the foremost remote with coldest climate condition. Sershul is housing 10 thousands of monks and manufacturing a number of the foremost qualified Buddhist monks with the very best Tibetan Buddhist geshe degree. The religious residence conjointly has several valuable sacred relics left by eminent monks once their death. Taktser tibet

#tibetpermit #missiontripstravelagency #taktsertibet #tibettravelagency #potalapalaceinside  #taktsertibet

For more details please  Online Visit us at: https://consciousjourneys.org

[urbaneight]

Tibetisches Zentrum für Menschenrechte und Demokratie (TCHRD), www.tchrd.org, 20. Mai 2017

150. Selbstverbrennung: Tibetischer Mönch zündete sich am 19. Mai an und starb

Ein tibetischer Mönch namens Jamyang Losel starb am 19. Mai nach einem Selbstverbrennungsprotest im Bezirk Chentsa, TAP Malho, Provinz Qinghai (vormals Amdo).

Der 22jährige Jamyang starb am frühen Morgen des 19. Mai, nachdem er sich in der Nähe des Bezirkskrankenhauses von Chentsa in Brand gesetzt hatte. Sicherheitskräfte konfiszierten seine Überreste und bewaffnete Polizei marschierte am Ort des Geschehens auf. Dort lebende Tibeter berichteten von starken Einschränkungen ihrer Bewegungsfreiheit. Die Internetverbindungen werden häufig unterbrochen und die allgemeine Überwachung wurde intensiviert.

Jamyangs Angehörige baten die Polizei um die Herausgabe seiner Leiche, wurden aber abgewiesen. Jamyang ist der vierte Tibeter, der sich seit Beginn dieses Jahres selbst verbrannt hat. Er stammte aus dem Dorf Donggya im Umkreis von Nangra und war ein Schüler von Akhu Shedrup aus dem Kloster Gerting in der Stadt Nangra.

Am 18. Mai, eine ganze Weile nach dem Feuertod von Chakdor Kyab, wurden seine Eltern Soepa und Dolma Tso wieder zu Vernehmungszwecken festgenommen. Sie waren bereits am 2. Mai zusammen mit Chakdor Kyabs Schwester festgenommen worden. Obwohl man sie danach wieder nach Hause gehen ließ, leidet die Schwester seit ihrer Entlassung aus der Polizeihaft unter psychischen Störungen und hütet das Bett. Wegen der extremen Behinderung des Informationsflusses durch die Behörden kann man nicht mit Bestimmtheit sagen, ob der Zustand der Schwester auf bei der Vernehmung erlittene Mißhandlungen, wie sie in Tibet üblich sind, zurückzuführen ist.

Chakdor Kyab setzte sich am 2. Mai in der Nähe des Klosters Bora im Bezirk Sangchu, TAP Kanlho, Amdo, in Brand und forderte dabei Freiheit für Tibet und die Rückkehr des Dalai Lama nach Tibet.

Seit März dieses Jahres verbrannten sich vier Tibeter aus Protest gegen Chinas repressive Politik in Tibet. Außer Chakdor Kyab und Jamyang Losel begingen Wangchuk Tseten und Pema Gyaltsen eine Selbstverbrennung in der TAP Kardze, Provinz Sichuan (vormals Kham). Von Wangchuk Tsetens Tat am 15. April erfuhr man nur durch einen Videoclip, der ein großes Aufgebot an Polizei mit Feuerlöschern zeigte. Am 18. März hatte sich Pema Gyaltsen in der Nähe des Klosters Tsokha im Bezirk Nyagrong, TAP Kardze, verbrannt. Nach beiden Selbstverbrennungen war ein großer Aufmarsch bewaffneter Polizei in der Gegend erfolgt.

Übersetzung: Adelheid Dönges, Revision: Angelika Oppenheimer

************************************************************* * Internationale Gesellschaft für Menschenrechte (IGFM) * Arbeitsgruppe München * Adelheid Dönges, Packenreiterstr. 18, 81247 München * Tel (+49 89) 811 35 74 oder (+49 40) 480 80 77 (Angelika Oppenheimer) * tibet@igfm-muenchen.de, www.igfm-muenchen.de * Spendenmöglichkeit: IGFM Deutsche Sektion * Bank für Sozialwirtschaft, Zweck unbedint angeben: Tibet oder AG München * IBAN: DE04 5502 0500 0001 4036 01 - BIC: BFS WDE33 MNZ * Bei den Übersetzungen handelt es sich um nicht autorisierte. * www.facebook.com/pages/Tibet-hinter-Gittern/526826800673421 ***************************************************************

[andrewburkeblr]

Tibetan Protesters Detained Following Self Immolation

Tibetan Protesters Detained Following Self Immolation

Bystanders near the scene in Tibet where Pema Gyaltsen performed a self-immolation protest have been detained and have had their possessions confiscated, according to Tibet Watch. The 24-year-old farmer was protesting near a scene of bystanders before Chinese authorities detained them. Some of them were beaten, according to reports.

Although a number have since been released, it is not known how…

[mtsodie]

nightmare blunt rotation

+ quick relationship chart because up until now ive been keeping it in my brain . NOT GOOD !

the hate code isnt used here but there will be more characters later on . so !!!

[mtsodie]

i remember them . do u

[mtsodie]

new refs ahoy !! redid them now that ive drawn them a bajillion times

[mtsodie]

people probably dont know what dogtectives is so : them . ok ?

[mtsodie]

freaks

[mtsodie]

dogtectives ... (of a questionable status)

[mtsodie]

how to calm a coworker

[mtsodie]

pema moment 💪💪