For many old ages. the issues of Tibet have remained controversial. The on-going business of China had brought the state into international focal point. which has finally made the Tibetan issue planetary. Now more than of all time. the issues of Tibet had received much attending. This is due to the fact that many famous persons have participated in contending for the Tibetan cause. every bit good as the climb force per unit area on China as the 2008 Olympics host. Tibet is soon recognized for its association with China. but how is Tibet on its ain? What are the Tibetan spiritual traditions? What is civilization and individuality of Tibetans? What function does religion play in the struggles that the state is presently confronting? This essay seeks to reply all of the aforesaid inquiries.

Before Tibetan civilization and individuality could be discussed. it is best if one should first dig into faith. which is Tibetan Buddhism. It is because if there was one thing that identified Tibet as a state and Tibetans as a people. it was faith ( “Executive. ” 1996 ) .

The first Tibetan faith was really Bon ( “Executive. ” 1996 ; “Tibetan. ” 2008 ) . Buddhism merely reached Tibet through the religion’s prevalence in India ( “Tibetan. ” 2008 ) . It was during the 7Thursdaycentury when King Songtsen Gampo ruled Tibet. He married two princesses. one from Nepal and one from China. Both princesses practiced Buddhism ; as a consequence. they brought with them statues and Bibles of Buddhism as doweries. This finally led to Buddhism going a portion of the civilization of Tibet. replacing the Bon faith in the procedure ( “Tibetan. ” 2008 ) .

Tibetan Buddhism is influenced by many other factors. The faith. while grounded on Yogacara and Madhyamika. really is portion of the school of Mahayana ( “Tibetan. ” 2008 ) . Tibetan Buddhism besides derives from other faiths. While keeping some facets of Bon faith. it besides features ritual traditions of Tantric Buddhism. Both influences rendered the mystical nature of Tibetan Buddhism. which can non be found in others. Tibetan Buddhism is characterized by “ritual postures” called mudras. sacred chants called mantras and spiritual art called yantras ( “Tibetan. ” 2008. parity. 2 ) .

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There are two persons who occupy the highest places in the Tibetan hierarchy. These are the Dalai Lama and the Panchen Lama ( “Tibetan. ” 2008 ) . They are non merely revered as spiritual work forces. but besides as leaders of the province. Dalai Lama means “Ocean of Wisdom. ” while Panchen Lama means “Great Scholar” ( “Tibetan. ” 2008. parity. 14 & A ; 15 ) . The Tibetan people believe that the Dalai Lama is the embodiment of Tibet’s “patron divinity. ” which is Chenrezi. Bodhisattva of Compassion ( “Tibetan. ” 2008. parity. 14 ) . The Panchen Lama. on the other manus. is believed to be the embodiment of Amitayus. Buddha of Infinite Light ( “Tibetan. ” 2008 ) .

Tibetan Buddhism has many spiritual traditions. One of which is the recitation of the Om Mani Padme Hum ( “Tibetan. ” 2008 ) . It is the most well-known Tibetan mantra. This mantra is known to relieve agony and negative karma. while deriving adequate virtue to make Buddhahood. The mantra can be softly or aloud recited ; it can besides be carved on objects such as the rocks and supplication wheels ( “Tibetan. ” 2008 ) .

One of the rocks in which the Om Mani Padme Hum is carved is called the mani rocks ( “Tibetan. ” 2008 ) . These rocks. which besides normally contain images of divinities. are found in assorted topographic points. The tradition of doing these rocks is rooted in the Tibetans’ devotedness to the divinities. and most particularly to Buddha. There is yet another tradition affecting the said rocks. When a Tibetan sees a hill of mani rocks. he or she walks around it in a clockwise way ; this act is an offering to inquire for good wellness and protection. every bit good as peace. Other spiritual traditions involve the creative activity of assorted spiritual plants of art. These include the butter sculpture. mandalas and tsa-tsas ( “Tibetan. ” 2008 ) .

Tibetan civilization is really much rooted in Buddhism. In fact. Tibetan individuality is associated to the said faith. This is because the Tibetan manner of life is greatly influenced by the Buddhism. One of the facets of Tibetan civilization and history that is touched by Buddhism is the Tibetan jurisprudence system ( Thurman. 2007 ) . The original Torahs in Tibet were based on the Indian moral Torahs of Buddhism. In about the full span of Tibetan history. the Torahs upheld by tribunals and authoritiess had Buddhism as footing ( Thurman. 2007 ) .

Another Buddhist-influenced facet of Tibetan civilization is literature ( Thurman. 2007 ) . Tibetans are really much connected to India. since this is where Buddhism came from. As a consequence. Buddhist works from India were finally translated to the Tibetan linguistic communication from Sanskrit. The huge influence of Buddhism is besides reflected in Tibetan poesy and other signifiers of literature ( Thurman. 2007 ) .

Though Tibetan Buddhism dominates Tibetan civilization and defines Tibetan individuality. there are facets which are separate from faith. One of those facets is linguistic communication ( Thurman. 2007 ) . There is a Tibetan alphabet which composes the written linguistic communication ; it has several syllables. and features some elements derived from Sanskrit. Tibetan linguistic communication besides borrows words from other linguistic communications. such as Indian and Chinese ( Thurman. 2007 ) .

It is no inquiry that it is Buddhism which defines Tibetan individuality. To get down with. Tibetans dedicate their lives to their faith ( Thurman. 2007 ) . Throughout their history. their civilization has drastically changed from combatant to a more religious civilization because of Buddhism. In add-on. the province has prioritized religious growing over industrial development. For illustration. the Tibetan national budget is allotted for the constitution of monasteries ; besides. fiscal support is given to the academic and religious enterprises of monastics and nuns ( Thurman. 2007 ) . Hence. the self-identity of the Tibetan people is tied to their spiritualty.

Since Tibetan Buddhism plays a important portion in the life of Tibetans. it is hence no surprise that the faith besides assumes a relevant function in the jobs that the state is confronting at present. It was in 1949 when the Chinese invaded Tibet ( “Executive. ” 1996 ) . Since so. the Chinese have illicitly occupied the state to work and declare ownership of it. The Tibetans tried to contend the subjugation but to no help. Thousands of Tibetans were killed. and the Dalai Lama had to go forth the state for his ain safety ( “Executive. ” 1996 ) .

The function of Tibetan Buddhism in the independency motion is best demonstrated through the attempts of the Dalai Lama. He is the august spiritual leader of the Tibetan people. and he has been working difficult to liberate his people from Chinese subjugation. It is his attempts that give hope to the Tibetans that someday they will once more be an independent state. After he left Tibet. the Dalai Lama proceeded to India and established the Tibetan Government-in-Exile ( “Executive. ” 1996 ) .

This authorities established the Assembly of Tibetan People’s Deputies. an elective group of people which would stand for the Tibetans. A bill of exchange of Tibet’s future fundamental law was besides made. Later on. the Assembly included an elected council of curates. Finally. the Tibetan Supreme Justice Commission was besides created as the state’s bench. The Dalai Lama has fierily made attempts to negociate the independency of Tibet. but China remains distant ( “Executive. ” 1996 ) .

Religion besides plays a critical function in the on-going Sino-Tibetan struggles. The relationship between the said struggles and Tibetan Buddhism and its traditions is founded on China’s aim to extinguish the present spiritual tradition of Tibet. Because the individuality of Tibet is based on their faith. the purpose of China causes struggle.

In its business in Tibet. the purpose of China has been to render obsolete the faith and civilization ( “Executive. ” 1996 ) . Religion was viewed as the enemy of Chinese political orientation. so it had to be eliminated. Since the mid-50s. topographic points of worship and other spiritual constructions were desecrated and destroyed. Religious people were besides ridiculed and humiliated. In add-on. the instructions of Buddha and other spiritual patterns were controlled ( “Executive. ” 1996 ) .

Tibet had been faced with so much adversity in their given state of affairs. The state is oppressed by China. and their individuality is threatened as their faith is invariably being monitored and suppressed. However. the Tibetan people continue to contend for their freedom as they keep keeping on to their religion.


The Government of Tibet in Exile. ( 1996 ) .Executive Summary. Retrieved June 16. 2008 from hypertext transfer protocol: //www. Tibet. com/WhitePaper/exesum. hypertext markup language

Thurman. R. A. F. ( 2007 ) . An lineation of Tibetan civilization.Cultural Survival Quarterly. 12.Retrieved June 16. 2008. from hypertext transfer protocol: //www. savetibet. org/tibet/culture. php

TravelChinaGuide. com. ( 2008 ) .Tibetan Buddhism. Retrieved June 16. 2008. from hypertext transfer protocol: //www. travelchinaguide. com/cityguides/tibet/tibetan-buddhism. htm


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