The Holy Spirit will cut through the heart like a sword and knows all intentions

About CHC case, you must understand “Nobody is Perfect”

People came people gave
Gave till it hurt
Someone even downgraded
Some gave all
Those that came
Those that gave
Was it out of pure heart ?
Was it out of love for God ?
They had come expecting
They had come wishing
To be made rich
With a special magic word
Is it not this desire ?
Is it not true such message of wealth
Appeal to those who want wealth
As they have made Kong Hee the God of Wealth


Our calling is to be “Fisherman of Man”, to pass our knowledge of God to make disciples of man not to ourselves but to God, who will never fail you, put your faith in man and this is what happens. But will we stop trusting the institutions of the church and God’s governance? Definitely No. Because the work of God is about giving not receiving as we store our rewards and riches in Heaven, not on Earth, and not from mankind, but God who is the rewarder of our Faith, and we shall only seek counsel from the Holy Spirit which is sharper than a two edged sword, the one who will know all intentions. Tibetan teachings about Karma tells you God is fair in everything, if you want riches on earth you will have to sacrifice something, and these riches are only temporal, suffering will come later.

If you provide a fool with lots of resources and support to succeed in a job and when the person does succeed, do you now consider him a talent or still a fool? If you do not provide any resources to a wise man and if it is the work of God, God will provide the resources if it is the commandment of God, the world is then a fool to try to change anything. Nobody will succeed.
– Contributed by Oogle.

It is all about protecting the rights and benefits of Malays

I have friends always asking about investing in Iskandar Malaysia and these are my thoughts. If I am heading an SME (small and medium enterprise) in Singapore, it would make good business sense for me to expand into Iskandar, especially if I am looking for cheaper labour and space to grow my factory, for instance. On paper, Iskandar seems to have all the infrastructure in place to support SMEs.

But I am not sure if I would want to relocate my family there. During my younger days, I spent nine years living and studying in Johor Bahru. In those days, most of us locals knew the unwritten rules for survival like avoiding encounters with members of the royal family. For example, if we were to see a car bearing special number plates on the road, we would not think of overtaking it, no matter how slow it was going. I don’t know if the situation is better now as I have not been living in the state for many years.

Some Singaporeans might think this is a joke. Others have found out, the hard way, how important it is to adapt to a new culture and mindset when crossing the border.

A lot has been said about crime in the city. Let me just say that it will be at least a few decades from now before a single young lady can safely walk the streets of Johor like they can along Orchard Road.

Some issues are beginning to surface as highlighted in a recent Business Times article which said that investors are not getting assurances in black and white on issues like land zoning, mortgage loan quantums and Bumiputra employment quotas, among others.

Foreigners investing in Iskandar might do better if they can understand that most policies in Malaysia are instituted by politicians of the day. When the politician leaves, a new policy replacing the old one is to be expected. When doing business in Johor, one has to factor in such risks.

Remember that Putrajaya, the state administrative capital of Malaysia, is still struggling after more than 20 years in the making. When Iskandar was mooted in 2006, authorities were confident about getting funds from Middle Eastern investors. Obviously, that plan didn’t work out and the focus is now back to Singaporean investors.

Some folks like to draw the analogy of Singapore and Iskandar as being similar to Hong Kong and Shenzhen. Formerly a fishing village, Shenzhen transformed to become a vibrant manufacturing hub driven by Hong Kong investments. However, there is one big difference. Both Hong Kong and Shenzhen are part of China and the central government sees to it that rules are fair and both sides prosper. I am not too sure if it’s the Johor government’s priority to see that Singapore prospers.

Five years from now, perhaps there might be an MRT service linking Singapore with Johor. Then again, there might also be a high-speed train connecting Singapore with KL. Inadvertently, KL is a competitor for Iskandar. If my business is regional, I would choose KL over Iskandar because of better connectivity – within a four-hour flight radius, I can be in Beijing, Hanoi, Jakarta and many other cities around the region.


Pete Wong

* Pete Wong is the founder of Awarna Media with offices in Kuala Lumpur, Singapore and around the region. He made his foray into property on both sides of the Causeway since the early days – when Orchard Road was still known as District 9 and Mont’ Kiara was mostly inhabited by monkeys. Besides travelling around Asia on business, he finds time to write about the property scene, often advising investors with local insights. Pete is also the editorial consultant for Building & Investment magazine and one of the judges for the SEA Property Awards.



I am not against protecting the rights and benefits of malays by the government, but if the malay population gets too comfortable, will they not strive for excellence to compete in the global arena? They get complacent and that is the real reason why they get left behind. There needs to be a balance undertaken by the governments, to push all the brightest malays to excel, and at the same time create a safety net for others who cannot keep up, yes benefits can also be tweaked to achieve this aim, but not enough done by the governments. One country that has done well is Brunei, and Malaysia and Indonesia has a lot catching up to do.

– Contributed by Oogle.

Malays : It is the culture of their religion

Bankruptcy Notice appears on 30/03/13, out of 40, 15 were Malays. That worked out to around 38% but the Malay population is only around 14%. I hope so because there are so many pinoys, have been passed as being Malay in their citizenship. Perhaps the Malay real population is only 12%? But why the high percentage of bankruptcies? Does years of easy immigrations affect the weaker race?

In fact, if the Chinese itself is facing the hardship because of lax immigration, where do our Malay bros stand? I fear years to come, the Malay will be even worse off, if nothing is being done.

The bankruptcy notice of high Malay percentage shows that our Malay bros are facing hardship. Albeit, the Yakult, oops, Yaacob and LHL boasting and parading the few successful Malays, was just another propaganda ploy hiding the real issues, the bankruptcy notices have to be taken seriously by the Malay MPs as they are of a high figure.

The figures shows that the Malay MPs are sleeping on their jobs. LKY does not lend in the hand, in fact, it makes the matter worse by making public statements like:

“We have the advantage of quality control of the people who come in so we have bright Indians, bright Chinese, bright Caucasians so the increase in population means an increase in talent.”

skipping Malays totally, despite the Malays being the second highest populations after the Chinese. Why are the Malay MPs keeping quiet? Were the monies and position more important to them than for them to defend fellow Malay brothers and sisters, being humiliated by the old LKY? Can we count on the Malay MPs if war does come when they can’t even do a simple thing like speaking out for their own race?

In this article:, it tells how a Malay woman professional was being discriminated in Australia. If we said the white Australians are more discriminatory, then you are wrong cause she has a job over there. Are Singapore companies even worse in this respect? Well, can’t blame the Singapore companies when the old goat is leading by example.

By the way, I’m an Indian Singaporean who feels for our Malay bros and sis.

Aziz Kassim


The muslim religion does not emphasise on wealth building, the gaining of knowledge, and the ability to upgrade oneself as everything is “destined” by God. But that is not true, more needs to be done to educate young muslim children that education is their future, and the gaining of knowledge is the only way to get out of the poverty circle, but is enough has been done by our malay MPs? Many still rely on handouts from the governments, but what you really need to do is to provide them the training to learn how to fish, not provide them a fish which can only last a meal, they will never get out of the cycle. I have no bias against malays and I will help other religions as my own, as we are all made by our Gods.

– Contributed by Oogle.

Islam Teachings

It is reported by Jabir that the Prophet said: The flesh and body that is raised on unlawful sustenance shall not enter Paradise. Hell is more deserving to the flesh that grows on one’s body out of unlawful sustenance. (Ahmad).

In this article we’ll try to shed some light on knowledge from Islamic perspective. Generally speaking, the Arabic word for knowledge is ‘ilm, which, in most cases, indicates to Islamic knowledge or matters related to Sheree’ah (Islamic Law). Although, some of the Quranic verses in this article refer to Islamic knowledge, yet they are general in their meaning, and thus can be used to refer to learning in general.

The importance of education is a none disputable matter. Education is the knowledge of putting one’s potentials to maximum use. One can safely say that a human being is not in the proper sense till he/she is educated.

This importance of education is basically for two reasons. The first is that the training of a human mind is not complete without education. Education makes man a right thinker. It tells man how to think and how to make decision.

The second reason for the importance of education is that only through the attainment of education, man is enabled to receive information from the external world; to acquaint himself with past history and receive all necessary information regarding the present. Without education, man is as though in a closed room and with education he finds himself in a room with all its windows open towards the outside world.

This is why Islam attaches great importance to knowledge and education. When the Quran began to be revealed, the first word of its first verse was ‘Iqra’ that is, read. Allaah says, (what means): “Read! In the Name of your Lord Who has created (all that exists). He has created man from a clot (a piece of thick coagulated blood). Read! And your Lord is the Most Generous. Who has taught (the writing) by the pen. He has taught man that which he knew not” [Quran, 96: 1-5]

Education is thus the starting point of every human activity. Allaah created man and provided him with the tools for acquiring knowledge, namely hearing, sight and wisdom. Allaah says (what means): “And Allaah has brought you out from the wombs of your mothers while you know nothing. And He gave you hearing, sight, and hearts that you might give thanks (to Allaah)” [Quran, 16:78]

A knowledgeable person is accorded great respect in many prophetic narrations.

Because of the importance of knowledge, Allaah commanded His Messenger to seek more of it. Allaah says (what means): “and say: `My Lord! Increase me in knowledge” [Quran, 20:114]

The Prophet made seeking knowledge an obligation upon every Muslim, and he explained that the superiority of the one who has knowledge over the one who merely worships is like the superiority of the moon over every other heavenly body. He said that the scholars are the heirs of the Prophets and that the Prophets, may Allaah exalt their mention did not leave behind any money, rather their inheritance was knowledge, so whoever acquires it has gained a great share. Furthermore, the Prophet said that seeking knowledge is a way leading to Paradise. He said: “Whoever follows a path in the pursuit of knowledge, Allaah will make a path to Paradise easy for him.” (Al-Bukhaari)

For example the Quran repeatedly asks us to observe the earth and the heavens. This instills in man a desire to learn natural science as well. All the books of Hadeeth have a chapter on knowledge. In Saheeh Al-Bukhaari there is a chapter entitled “The virtue of one who acquires learning and imparts that to others.”

Islam calls us to learn all kinds of beneficial knowledge. Branches of knowledge vary in status, the highest of which is knowledge of Sharee’ah (Islamic Law), then other fields of knowledge, such as medicine, etc.

This is the knowledge (Sharee’ah) with which Allaah honoured His Messenger ; He taught it to him so that he might teach it to mankind: “Indeed, Allaah conferred a great favour on the believers when He sent among them a Messenger (Muhammad) from among themselves, reciting unto them His Verses (the Quran), and purifying them (from sins by their following him), and instructing them (in) the Book (the Quran) and Al-Hikmah [the wisdom and the Sunnah of the Prophet (i.e. his legal ways, statements and acts of worship)], while before that they had been in manifest error” [Quran, 3:164]

How great importance is attached to learning in Islam, can be understood from an event in the life of the Prophet . At the battle of Badr in which the Prophet gained victory over his opponents, seventy people of the enemy rank were taken prisoner. These prisoners of war were literate people. In order to benefit from their education the Prophet declared that if one prisoner teaches ten Muslims how to read and write, this will serve as his ransom and he will be set free. We can freely say that this was the first school in the history of Islam established by the Prophet himself with all its teachers being non-Muslims. Furthermore, they were all war prisoners.

On the one hand Islam places great emphasis on learning, on the other, all those factors which are necessary to make progress in learning have been provided by Allaah. One of these special factors is the freedom of research. One example of it is that in Makkah, the birthplace of the Prophet dates were not grown. Afterwards the Prophet migrated to Madeenah, the city of dates. One day the Prophet saw that some people were atop the date trees busy in doing something. On being asked what they were engaged in, they replied that they were pollinating.

The Prophet suggested them not to do so. The following year date yield was considerably very low. The Prophet enquired them of the reason. They told him that the date crop depended on pollination. Since he suggested them to do otherwise, they had refrained from that. The Prophet then told them to go on doing as they used to, and that, “You know the worldly matters better than me.”  (Al-Bukhaari)

Also we should know that there is no goodness in knowledge which is not confirmed by actions or words which are not confirmed by deeds, Allaah the Almighty says (what means): “O you who believe! Why do you say that which you do not do? Most hateful it is with Allaah that you say that which you do not do” [Quran, 61: 2-3]

Knowledge brings a great reward. The one who points the way to something good is like the one who does it. When the knowledgeable person dies, his reward with Allaah does not cease when he dies, rather it continues to increase so long as people benefit from his knowledge. The Prophet said: “When a man dies, all his deeds come to an end except for three — an ongoing charity, beneficial knowledge or a righteous child who will pray for him.” (Muslim)

On other side, a person without knowledge is like someone walking along a track in complete darkness. Most likely his steps will wander aside and Satan can easily deceive him. This shows that our greatest danger lies in our ignorance of Islamic teachings in the first place and in our unawareness of what the Quran teaches and what guidance has been given by the Prophet .

On the other hand, if we are blessed with the light of knowledge we will be able to see plainly the clear path of Islam at every step of our lives. We shall also be able to identify and avoid the dangerous paths of disbelief, Shirk (associating with Allaah) and immorality, which may cross it. And, whenever a false guide meets us on the way, a few words with him will quickly establish that he is not a guide who should be followed.

Knowledge is pursued and practiced with modesty and humility and leads to dignity, freedom and justice.

The main purpose of acquiring knowledge is to bring us closer to our Creator. It is not simply for the gratification of the mind or the senses. It is not knowledge for the sake of knowledge. Knowledge accordingly must be linked with values and goals.

One of the purposes of acquiring knowledge is to gain the good of this world, not to destroy it through wastage, arrogance and in the reckless pursuit of higher standards of material comfort.

Six etiquettes of learning

lbn Qayyim Al-Jawziyyah said: “There are six stages to knowledge:

Firstly: Asking questions in a good manner.

Secondly: Remaining quiet and listening attentively.

Thirdly: Understanding well.

Fourthly: Memorising.

Fifthly Teaching.

Sixthly- and it is its fruit: Acting upon the knowledge and keeping to its limits.”


According to Quranic perspective, knowledge is a prerequisite for the creation of a just world in which authentic peace can prevail. In the case of country’s disorder or war the Quran emphasizes the importance of the pursuit of learning, Allaah says (what means): “Nor should the believers all go forth together: if a contingent from every expedition remained behind, they could devote themselves to studies in religion, and admonish the people when they return to them – that thus they (may learn) to guard themselves (against evil).” [Quran, 19:122]

Tibetian Teachings

Stanza 134 ‘The greatest wealth consisteth in being charitable, And the greatest happiness in having tranquility of mind. Experience is the most beautiful adornment; And the best comrade is one that hath no desires.’
Folio 5
 ‘To him who knoweth the True Nature of things,
  What need is there of a teacher?
  To him who hath recovered from illness,
  What need is there of a physician?
  To him who has crossed the river,
  What need is there of a boat?’
Folio 13
 ‘Time is fleeting, learning is vast; no one knoweth the
       duration of one’s life:
  Therefore use the swan’s art of extracting milk from water,
  And devote thyself to the Most Precious [Path].’
  Although many stars shine, and that ornament of the Earth,
     the Moon also shineth,
  Yet when the Sun setteth, it becometh night.’
Verses 29-34
 ‘Charity produceth the harvest in the next birth,
  Chastity is the parents of human happiness.
  Patience is an adornment becoming to all.
  Industry is the conductor of every personal accomplishment.
  Dhyana is the clarifier of a beclouded mind.
  Intellect is the weapon which overcometh every enemy.’
Verses 77-80
 ‘Be not to quick to express the desire of thy heart.
  Be not short-tempered when engaged in a great work.
  Be not jealous of a devotee who is truly religious and pious.
  Consult not him who is habituated and hardened to evil-doing.’
Verse 146
 ‘Preaching religious truths to an unbeliever is like feeding a
     venomous serpent with milk.’
Verses 193-4
 ‘He who knoweth the Precepts by heart, but faileth to practise
  Is like unto one who lighteth a lamp and then shutteth his

 (1) One should acquire practical knowledge of the Path by
treading it, and not be as are the multitude [who profess, but
do not practise, religion].

 (2) By quitting one’s own country and dwelling in foreign
lands one should acquire practical knowledge of non-attachment. [1]
 [1] This implies non-attachment to all worldly possessions, to home
 and kin, as to the tyranny of social intercourse and custom, which
 commonly causes the attached to fritter life away in what Milarepa
 so wisely teaches, ‘All worldly pursuits have but the one unavoidable
 and inevitable end, which is sorrow: acquisitions end in dispersion;
 buildings, in destruction; meetings, in separation; births, in
 death.’ (See Tibet’s Great Yogi Milarepa, p. 259.)  All the Great
 Sages, in every land and generation, have traversed the Garden of
 Human Existence, have plucked and eaten of the glamorous vari-
 coloured fruits of the Tree of Life growing in the midst thereof,
 and, as a result, have attained world-disillusionment, whereby man
 first sees that Divine Vision which alone can give to him
 imperishable contentment both now and in the hour of death.
 Ecclesiastes, the Jewish Sage, who was once ‘king over Israel in
 Jerusalem’, in language very much like that of Milarepa, tells us,
 ‘I have seen all the works that are done under the sun; and, behold,
 all is vanity and vexation of spirit.’  (Ecclesiastes i. 14.)

 (3) Having chosen a religious preceptor, separate thyself
from egotism and follow his teachings implicitly.

 (4) Having acquired mental discipline by hearing and meditating
upon religious teachings, boast not of thine attainment,
but apply it to the realization of Truth.

 (5) Spiritual knowledge having dawned in oneself, neglect
it not through slothfulness, but cultivate it with ceaseless

 (6) Once having experienced spiritual illumination, commune
with it in solitude, relinquishing the worldly activities of
the multitude.

 (7) Having acquired practical knowledge of spiritual things
and made the Great Renunciation, permit not the body, speech,
or mind to become unruly, but observe the three vows, of
poverty, chastity, and obedience.

 (8) Having resolved to attain the Highest Goal, abandon
selfishness and devote thyself to the service of others.

 (9) Having entered upon the mystic Mantrayanic Pathway,
permit not the body, the speech, or mind to remain
unsanctified, but practise the threefold mandala. [1]
 [1] A mandala is a symbolical geometrical diagram wherein dieties are
 invoked.  (See Tibet’s Great Yogi Milarepa, p. 132.)  The threefold
 mandala is dedicated to the spiritual forces (often personified as
 Tantric deities) presiding over, or manifesting through, the body,
 the speech, and the mind of man, as in Kundalini Yoga.

 (10) During the period of youth, frequent not those who
cannot direct thee spiritually, but acquire practical knowledge
painstakingly at the feet of a learned and pious guru.

 These are The Ten Things To Be Practised.


 (1) To have but little pride and envy is the sign of a
superior man.

 (2) To have but few desires and satisfaction with simple
things is the sign of a superior man.

 (3) To be lacking in hypocrisy and deceit is the sign of
a superior man.

 (4) To regulate one’s conduct in accordance with the law
of cause and effect as carefully as one guardeth the pupils of
one’s eyes is the sign of a superior man.

 (5) To be faithful to one’s engagements and obligations is
the sign of a superior man.

 (6) To be able to keep alive friendships while one [at the
same time] regardeth all beings with impartiality is the sign
of a superior man.

 (7) To look with pity and without anger upon those who
live evilly is the sign of a superior man.

 (8) To allow unto others the victory, taking unto oneself
the defeat, is the sign of a superior man.

 (9) To differ from the multitude in every thought and
action is the sign of a superior man.

 (10) To observe faithfully and without pride one’s vows of
chastity and piety is the sign of a superior man.

 These are The Ten Signs Of A Superior Man.  Their
 opposites are The Ten Signs Of An Inferior Man.


 (1) At the very outset [of one’s religious career] one should
have so profound an aversion for the continuous succession of
deaths and births [to which all who have not attained Enlightenment
are subject] that one will wish to flee from it even as a
stag fleeth from captivity.

 (2) The next necessary thing is perseverance so great that
one regretteth not the losing of one’s life [in the quest for
Enlightenment], like that of the husbandman who tilleth his
fields and regretteth no the tilling even though he die on the

 (3) The third necessary thing is joyfulness of mind like that
of a man who hath accomplished a great deed of far-reaching

 (4) Again, one should comprehend that, as with a man
dangerously wounded by an arrow, there is not a moment of
time to be wasted.

 (5) One needeth ability to fix the mind on a single thought
even as doth a mother who hath lost her only son.

 (6) Another necessary thing is to understand that there is
no need of doing anything, [1] even as a cowherd whose cattle
have been driven off by enemies understandeth that he can do
nothing to recover them.
 [1] The yogin’s goal is complete quiescence of body, speech, and
 mind, in accordance with the ancient yogic precept, ‘Be quiescent,
 and know that thou art That’.  The Hebrew Scriptures echo the same
 teaching in the well-known aphorism, ‘Be still, and know that I am
 God’ (Psalms xlvi. 10).

 (7) It is primarily requisite for one to hunger after the
Doctrine even as a hungry man hugereth after good food.

 (8) One needeth to be as confident of one’s mental ability
as doth a strong man of his physical ability to hold fast to a
precious gem which he hath found.

 (9) One must expose the fallacy of dualism as one doth the
falsity of a liar.

 (10) One must have confidence in the Thatness [as being
the Sole Refuge] even as an exhausted crow far from land
hath confidence in the mast of the ship upon which it resteth.

 These are The Necessary Things.


 (1) It is great joy to realize that the mind of all sentient
beings is inseparable from the All-Mind. [1]
 [1] Or the Dharma-Kaya, the ‘Divine Body of Truth’, viewed as the

 (2) It is great joy to realize that the Fundamental Reality
is qualityless. [1]
 [1] Qualities are purely sangsaric, ie. of the phenomenal universe.
 To the Fundamental Reality, to the Thatness, no characteristics can
 be applied.  In It all sangsaric things, all qualities, all
 conditions, all dualities, merge in transcendent at-one-ness.

 (3) It is great joy to realize that in the infinite, thought-
transcending Knowledge of Reality all sangsaric differentiations
are non-existent. [1]
 [1] In the Knowledge (or Realization) of Reality all partial or
 relative truths are recognized as parts of the One Truth, and no
 differentiations such as lead to the establishing of opposing
 religions and sects, each perhaps pragmatically in possession of some
 partial truth, is possible.

 (4) It is great joy to realize that in the state of primordial
[or uncreated] mind there existeth no disturbing thought-process. [1]
 [1] {Cf. pp. 89 [1], 153 [2].}

 (5) It is great joy to realize that in the Dharma-Kaya
wherein mind and matter are inseparable, there existeth neither
any holder of theories nor any support of theories. [1]
 [1] To the truth-seeker, whether in the realm of physical or of
 spiritual  science, theories are essential; but once any truth, or
 fact, has been ascertained, all theories concerning it are useless.
 Accordingly, in the Dharma-Kaya, or State of the Fundamental Truth,
 no theory is necessary or conceivable; it is the State of Perfect
 Enlightenment, of the Buddhas in Nirvana.

 (6) It is great joy to realize that in the self-emanated
compassionate Sambhoga-Kaya there existeth no birth, death,
transition, or any change. [1]
 [1] The Sambhoga-Kaya, or ‘Divine Body of Perfect Endowment’,
 symbolizes the state of spiritual communion in which all Bodhisattvas
 exist when not incarnate on Earth, similar to that implied by the
 communion of saints.  Like the Dharma-Kaya, of which it is the
 self-emanated primary reflex, the Sambhoga-Kaya is a state wherein
 birth, death, transitions, and change are transcended.

 (7) It is great joy to realize that in the self-emanated, divine
Nirmana-Kaya there existeth no feeling of duality. [1]
 [1] The Nirmana-Kaya, or ‘Divine Body of Incarnation’, the
 secondary reflex of the Dharma-Kaya, is the Body, or Spiritual
 State, in which abide all Great Teachers, or Bodhisattvas,
 incarnate on earth.  The Dharma-Kaya, being beyond the realm of
 sangsaric sense perceptions, cannot be sensuously perceived.
 Hence the mind of the yogin when realizing It ceases to exist
 as finite mind, as something apart from It.  In other words,
 in the state of transcendent samadhic ecstasy wherein the
 Dharma-Kaya is realized, finite mind attains to at-one-ment
 with its Source, the Dharma-Kaya.  Likewise, in the state of
 the Nirmana-Kaya, the Divine and the Sentient, Mind and Matter,
 Noumena and Phenomena, and all the dualities, blend in at-one-ment.
 And this the Bodhhisattvas, when in the fleshly body, intuitively
 feels; he knows that neither he himself, nor any sensuous or
 objective thing, has a separate or independent existence apart
 from the Dharma-Kaya.  For a more detailed exposition of this
 fundamental Mahayanic doctrine of the ‘Three Divine Bodies’
 (Skt. Tri-Kaya) the student is referred to The Tibetan Book
of the Dead, pp. 10-15.

 (8) It is great joy to realize that in the Dharma-Chakra
there existeth no support for the soul doctrine. [1]
 [1] The truths proclaimed by the Buddha are symbolized by the
 Dharma-Chakra (the ‘Wheel of Truth’) which He set in motion when He
 first preached the truths to his disciples, in the Deer Park,
 near Benares.  In the time of the Enlightened One, and long before
 then, the animistic belief in a permanent ego, or self, in an
 unchanging soul (Skt. atma), ie. in personal immortality, was
 as widespread in India and the Far East as it is in Europe and
 America now.  He denied the validity of this doctrine; and nowhere
 in the Buddhist Scriptures, or Dharma, of either Southern or Northern
 Buddhism, is there any support for it.

 (9) It is great joy to realize that in the Divine, Boundless
Compassion [of the Bodhisattvas] there existeth neither any
shortcoming nor any showing of partiality.

 (10) It is great joy to realize that the Path to Freedom
which all the Buddhas have trodden is ever-existent, ever unchanged,
and ever open to those who are ready to enter upon it.

 These are The Ten Great Joyful Realizations.


The value of Life is more than self immolation, politics and religion will not mix

24 November 2012 Last updated at 00:34 GMT

As China’s new leaders prepared to take the reins of power earlier this month in Beijing, a shocking event was unfolding 2,000 km away.

In the mountainous region of western Sichuan, on the Tibetan plateau, three teenage Tibetan monks set themselves on fire on the eve of the Communist Party congress.

According to London-based activist group Free Tibet, the monks called for freedom in Tibet and the return of the exiled spiritual leader, the Dalai Lama. The youngest monk, a 15-year-old, died from his injuries.

Since 2011, over 70 Tibetans have set themselves on fire.

But during the 18th Party Congress – which approved China’s once-in-a-decade leadership change – none of the country’s top leaders spoke about the protests.

“The Chinese authorities seem to be playing down this issue, especially domestically,” says Robert Barnett, the director of the Modern Tibet Studies Programme at Columbia University in New York.

“This represents a crisis in China’s Tibet policy, and they must be reluctant for that to become apparent.”


China’s leaders and the six million Tibetans they govern have had a strained relationship in recent decades.

In the 1950s, Beijing reasserted control in Tibet. Previously, the Tibetans had largely governed themselves. It was during this period the Dalai Lama fled into exile in India.

In 2008, there were violent protests in the city of Lhasa which quickly spread across the region. They were quelled by the Chinese authorities.

But last year, trouble flared once again when Tibetans – mainly monks and nuns – began setting themselves on fire in protest against what they see as political and religious repression. It has now become a disturbing trend.

Many of the self-immolations have taken place in western Sichuan, a mountainous area with a large Tibetan population, which until a few years ago had been relatively quiet. There have also been large-scale protests.

China has carried out an extensive security operation in the region and has largely prevented foreign journalists from reaching the affected areas. There has been almost no coverage of the events in the Chinese state media.

But the Tibetan blogger, Tsering Woeser, scours the internet for information.

She is routinely harassed by the Chinese authorities and told the BBC that she was told to leave Beijing in August ahead of the Communist Party Congress. She is currently in Lhasa.

Ms Woeser told the BBC that there was growing desperation among Tibetans and that was why so many were prepared to set themselves on fire. She said that the security measures put in place by the Chinese authorities were making the situation worse.

Earlier this month the top human rights official at the United Nations, Navi Pillay, said she was disturbed by reports of detentions, disappearances and the excessive use of force against peaceful demonstrators.

Beijing denounced the statement, saying it would not tolerate interference in its internal affairs.

During the party congress, Qiangba Puncog, legislature chairman of the Tibet Autonomous Region, while expressing sympathy for those who set themselves on fire, denounced the Dalai Lama.

“They are political victims,” he said. “The Dalai Lama group are using these people. They have no concern for the advancements we made in living standards, improving facilities and making more and more people content and happy.”

‘Great courage’

China emphasis its development of Tibetan areas, saying its rule has brought huge economic benefits to what was a poor, feudal society.

Nonetheless the authorities appear unable to end the protests. The question now is whether there will be a change in direction under the leadership of Xi Jinping.

Xi Jinping’s father, Xi Zhongxun, was a former senior leader well known for pursuing a more conciliatory approach towards the Tibetans.

In a recent BBC interview, the Dalai Lama said they were on “friendly terms” and that he had even given Xi Zhongxun a watch. He said it was too early to say whether his son would change policy.

But even if Xi Jinping wanted to change direction he would have to tackle a vast security and government apparatus that has been geared up to deal with the Tibet issue, says Bi Yantao, a professor at Hainan University.

Prof Bi says it is clear that the Tibetan government-in-exile is using Western media to pressure Beijing.

But he believes that both sides need to show more flexibility, describing the current situation as “deadlock.”

Robert Barnett says there are suggestions that Xi Jinping has set an internal team to review Tibet policy and believes the possibility of a change in policy cannot be ruled out.

“It will take great courage, Xi Jinping will have to overcome heavy internal resistance,” he says. “Any change is likely to seem small from an outsider’s perspective.

“But in the current situation, even a slight change would have a significant effect among at least some of the Tibetan community in Tibet.”