Monday, 19 September 2011

Tibetan Living Dead Letter (Appendix 1)



Advances in medicine have saved countless lives and reduce suffering multitude. But at the same time we also offer so many spiritual secrets of ethics for the dying, their families and the treating physician, - the complex problems they find difficult to handle. For example, we should continue to add tools that sustain life for dying relatives, or be left out? Should doctors have the right to terminate a life for their people dying from painful or not? For those who long pain of death, should advise them and help them not end up dead? People often ask me questions like that, and I will raise up a few things:
Keep alive
Forty years ago, most of Animal died at home, but now the majority of deaths in hospitals and nursing homes. The prospect of being kept alive by a machine is a horror story. People are wondering what they can do to ensure a complete death status and dignity, not to give them long life unnecessarily. This was a very complex problem. How can we decide whether or not to begin to bring new life to a person, for example after a serious accident? And what if he does not speak in a coma, or severe disease was too mentally incapacitated? One child with severe birth defects, or brain damaged, why?
No easy answers for these things, but there are some basic principles that can guide us. According to Buddhist teachings, all life is sacred, all beings have Buddha-nature, and dedication to their life chances enlightenment. Avoid killing is one of the first principles of human morality. But Buddhism also strongly reject the arbitrary, dogmatic, and here I thought we could not have fixed views, could not have an "official stance" or set up rules about what problem like that. We can only act with the wisdom of that time, depending on each situation. And always remember that everything depends on the engine and compassion behind our actions.
There is sense to keep people alive artificially when they will die without his machinery? The Dalai Lama has raised a core element, which is the mood of the dying. "According to Buddhism, then if a dying person can have positive thoughts, good fortune, and have a purpose, it is important to let them live for even a few minutes". His family stress factors in her situation: "If there is no chance for them to have positive thoughts, and more, families are a lot of money just to keep their survival, it seems that not much, but each case should be considered as individuals, can not be inductive. "
These methods can restore life frustrating, annoying and scattered on the peak moment of death. The Buddha's teaching as well as near-death experiences have shown that even those who remained comatose and completely know everything going on around them. What happened before death, at death, and until the correct time to leave the consciousness is a very important moment for anyone, but especially for a spiritual practitioners are trying to cultivate dwell in the nature center.
Generally, a cure that lasts only for the dying process, there is a risk that it kindled the pinch more unnecessary clinging, anger and discontent where the dying, especially when that is not desired of them. The relatives have difficulty during the decision, and feel overwhelming responsibility for the deaths of loved ones, need to remember that without hope pull through, the quality of the last hours of relative they are more important than just keeping them alive. Also, because we never know but in the consciousness of the body or not, will we just have consciousness they mandatory detention in a useless body.
Dilgo Khientse Rinpoche Noi:
Using machines to sustain life when a person is not expected to recover, is nonsense. So much better if they died naturally in the atmosphere of calm, and do good works on their behalf. When the machines that maintain survival, without hope, the withdrawal of the appliance is not a sin, because there is no way he lived, just trying to hook a life of their author create only.
Efforts to sustain life can sometimes be useless and a bother dying unnecessarily. One doctor wrote:
All hospitals into that hectic activity. Dozens of people rushed to a hospital bed in a last attempt to restore the patient. Dying patients are filling the drugs, was stabbed dozens of needles, seizures because of the electrical stimulation. The moment of our death were carefully recorded heart rate, blood oxygen, brain power do.vv ... ... Then, when the doctor finally measured delight, and passion of this technique new take over.
You may not want to have machines that heal, not to be rescued again, and wanted to let you rest for a while after clinical death. But how you can ensure your wishes are respected - to die in a peaceful environment as the master had advised?
Even if you clear your wishes, or do not want a certain type of treatment in hospital, your request can not be respected, loved ones If your gut does not agree with the desire of you, they may require treatment in a fruit that you want, even if you are still conscious, still speak. It is unfortunate that doctors often as you want your family than that of the dying. Since then, of course, want to get in control of medical care, then you should die at home.
In some parts of the world, there are documents called living wills, which you can clear your wishes about treatment in case you can no longer make decisions for your future. These are wise precautions, help the doctor if they encounter difficult circumstances. However, these documents are not legally binding, and the unpredictable nature of complex illness where you are. In the U.S., you can ask the lawyer to do a piece called "Right to Health Care commissioned the long term." This is the most effective way to clear that you want, and ensure it is respected. In that paper, you name a legal representative for you, understand the attitudes and desires of you, who can make important decisions for you when you encounter special cases of the disease.
To die
In 1986, the American Medical associations have laws allowing doctors remove life saving methods, including nutrients and water from patients near death illness, and from those attacks may last coma. Four years later, a poll by Gallup Institute has proven to be 84% of Americans want to stop treatment if they are alive thanks to machinery maintenance, and no hope of recovery.
The decision would limit or discontinue nutrition and treatment is often called "passive euthanasia allows." The death was to occur naturally, by not taking medication or medical measures to prolong life only a few hours or several days, when the situation they were helpless to recover.
Passive form of euthanasia also occurs when family and doctors decided not to treat a disease that would depend ends with death. For example, a person is in the final stages of bone cancer lung disease can emit water, but if not cure, they may lead to a more peaceful death, not long-lasting and less painful.
What about people who nearly died of serious illness, give food to decide, why medicine? Voluntarily terminated his life as such, they are not guilty of killing?
Kalu Rinpoche answered this very clearly:
People do find that you have enough pain, wanted to die, that is in a situation where we can not call that a blessing or a sin. Naturally we can not blame them for making a decision like that. It's not a bad business. It's just a desire to avoid suffering, a fundamental natural desire of all living species. On the other hand, it is not an act of merit nothing, or good fortune ... Instead of saying what they want to end their lives, rather than to say they want to end suffering. Therefore, it is an innocuous behavior in terms of business.
If you are caring for a dying patient, they requested to stop providing nutrients for their medications, why?
Kalu Rinpoche Noi:
We can not save their lives. I can not make them less painful. But I'm trying my best, be moved by a driving force in the cleanest. Whatever we do, though ultimately fruitless, is also unable to cause harm or bad karma.
When a cure is to stop the disease requires life-sustaining systems, it was put into a healer very awkward position, because instinct tells them: "If they continue on medication for eating they will live. If not, they will die. " The consequences of this industry on the treatment of intentions, because this person is taking the patient's loss means to live, even if the patient requests it. If the main motivation is to help the pain for the patient, the mood was probably not cause any bad karma.
Choose to die
The poll said on the show in 1990 with 66% of people in America believe that a person not expecting much pain from the disease, they may commit suicide. In a country like the Netherlands, each year 10,000 people choose euthanasia method to end his life. But the doctor who helped patients die to prove that children with heart diseases, that the patient had discussed the issue with doctors, and doctors also discuss the issue with a colleague to add comments. In the U.S., the issue has come to be a bestseller book clearly describes the methods for those who commit suicide suffer from illness, and had started the movement to legalize the "euthanasia work action ", or" help to die ".
But what would happen if legal euthanasia become legal? Many people fear that the disease is considered the last period, especially those who are in pain, you can choose death, although their pain may also be treated, and life may be prolonged. Others fear that the elderly can be said that his duty to die, or choose to commit suicide just to save lives and money of their family members.
Many people who work with dying people felt that higher standards in the care of dying patients are answers to requests euthanasia. When asked about the legal euthanasia for employment law, Elizabeth Kubler-Ross replied: "I find real sad when we must make rules on matters like that. I think we should use the judgments of people and start thinking about the fear of our own death. Then we can respect the needs of the patient, listening to them, and will not come to a problem like this. "
People are afraid that death will not only talk, afraid suddenly lying in bed paralyzed, or madness, and the intense pain, meaningless. The Buddha's teaching us a different attitude to see the suffering, giving it a purpose. The Dalai Lama said:
Your suffering is due to your own business, and you must reap the consequences of his professional life in this lifetime or another, unless you find ways to purify karma. Want to purify the business better business than that in this life, there you are more likely to endure more suffering, if such a beast.
According to Buddhist teachings, we should do whatever we can to help the dying person to deal with the mental anguish of their fear, give them the loving support, to make their lives meaningful end. Mrs. Cicely Saunders, founder of Next guide in London, said: "If a patient is our claim to legal euthanasia, which means that we do not do their duty." She strongly opposed the legalization of help for patients by asking them to death. She said:
Our society is too poor not to the point that not enough time and money to helping people live until they die. We have a duty to help them kill the pain they caused fear and bitterness. Want to do that, we do not have to kill them ... Legalization of euthanasia is an act of irresponsibility, discourage the help, put pressure on vulnerable people, to give respect and responsibility for our elderly, disabled and dying.
Some other questions:
What happens to the mind a baby in miscarriage or stillbirth? Parents can do to help that child?
Dilgo Khientse Rinpohe explained:
The consciousness of those who died before birth, during birth, or as a child, will travel again through the intermediate state, and take a different existence. Can also make this shadowy acts of merit and practices for the dead: methods to purify karma, read the mantra Diamond slapped threats, offering den.vv ....
In abortion cases, in addition to the usual practice of this, if parents feel remorse, they can admit, forgive, and even to do legal slap purified Diamond DOA. They can also offer light, free living, giving and sponsoring a number of humanitarian programs to practice dedicated to peace and enlightenment in the future of her infant mind.
What happens to the mind a suicide?
Dilgo Rinpoche us:
When a suicide, a consciousness without any other choice than to follow his bad karma, and is very probable that one will be caught and the evil energy he possessed. With the death a suicide, the master has the capacity to do many special permission, as in the Mass and other rites to free the consciousness of the dead.
Should donor organs in people when we die? What would happen if these parts must be removed while still circulating blood or die before completing the process? This is a problem or mental harm to the time before death?
The master mind of this I sometimes agree that the donation was a positive action, because it arises from a desire to benefit others with genuine compassion. Therefore, if indeed it is the wish of the dying, it definitely will not hurt for them when the consciousness leaves the body. In contrast, the ultimate act of generosity accumulates good karma this. One other teacher said that any pain that a person experienced in the donation process itself, and each of the scattered moments of pain, have become a good professional, have merit.
Dilgo Rinpoche explained: "If he will certainly die a few minutes, which expressed the aspirations of their relative generosity, heart full of compassion, the body can take it even before the cardiac arrest "
As for the frozen case (cryonics), why? As a body, or just keep your head are hardened to wait to medical advances will be raised?
Dilgo Rinpo insurance cover this story completely meaningless. Consciousness he can not return the body after he was really dead. The belief that what people see of being held to revive in the future, can clear the mind ensnare more and more people cling body in a dramatic way, increase the endless suffering of them, and fill bits regeneration process. A master of comparative law is frozen with the go straight to hell without permafrost through the intermediate stage.

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