Dalai Lama

WEEKLY WORDS OF WISDOM
on the World Wide Web
chosen by Lama Surya Das


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With the realization of one's own potential and
self-confidence in one's ability,
one can build a better world.
According to my own experience, self-confidence is very important.
That sort of confidence is not a blind one;
it is an awareness of one's own potential.
On that basis, human beings can transform themselves by increasing the good qualities
and reducing the negative qualities.

- H.H. Dalai Lama

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Dalai Lama on Faiths

OP-ED CONTRIBUTOR
Many Faiths, One Truth
By TENZIN GYATSO
Published: May 24, 2010


WHEN I was a boy in Tibet, I felt that my own Buddhist religion must be the best — and that other faiths were somehow inferior. Now I see how naïve I was, and how dangerous the extremes of religious intolerance can be today.
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Times Topics: Buddhism | Christians and Christianity | Islam | Jews and Judaism
Though intolerance may be as old as religion itself, we still see vigorous signs of its virulence. In Europe, there are intense debates about newcomers wearing veils or wanting to erect minarets and episodes of violence against Muslim immigrants. Radical atheists issue blanket condemnations of those who hold to religious beliefs. In the Middle East, the flames of war are fanned by hatred of those who adhere to a different faith.

Such tensions are likely to increase as the world becomes more interconnected and cultures, peoples and religions become ever more entwined. The pressure this creates tests more than our tolerance — it demands that we promote peaceful coexistence and understanding across boundaries.

Granted, every religion has a sense of exclusivity as part of its core identity. Even so, I believe there is genuine potential for mutual understanding. While preserving faith toward one’s own tradition, one can respect, admire and appreciate other traditions.

An early eye-opener for me was my meeting with the Trappist monk Thomas Merton in India shortly before his untimely death in 1968. Merton told me he could be perfectly faithful to Christianity, yet learn in depth from other religions like Buddhism. The same is true for me as an ardent Buddhist learning from the world’s other great religions.

A main point in my discussion with Merton was how central compassion was to the message of both Christianity and Buddhism. In my readings of the New Testament, I find myself inspired by Jesus’ acts of compassion. His miracle of the loaves and fishes, his healing and his teaching are all motivated by the desire to relieve suffering.

I’m a firm believer in the power of personal contact to bridge differences, so I’ve long been drawn to dialogues with people of other religious outlooks. The focus on compassion that Merton and I observed in our two religions strikes me as a strong unifying thread among all the major faiths. And these days we need to highlight what unifies us.

Take Judaism, for instance. I first visited a synagogue in Cochin, India, in 1965, and have met with many rabbis over the years. I remember vividly the rabbi in the Netherlands who told me about the Holocaust with such intensity that we were both in tears. And I’ve learned how the Talmud and the Bible repeat the theme of compassion, as in the passage in Leviticus that admonishes, “Love your neighbor as yourself.”

In my many encounters with Hindu scholars in India, I’ve come to see the centrality of selfless compassion in Hinduism too — as expressed, for instance, in the Bhagavad Gita, which praises those who “delight in the welfare of all beings.” I’m moved by the ways this value has been expressed in the life of great beings like Mahatma Gandhi, or the lesser-known Baba Amte, who founded a leper colony not far from a Tibetan settlement in Maharashtra State in India. There he fed and sheltered lepers who were otherwise shunned. When I received my Nobel Peace Prize, I made a donation to his colony.

Compassion is equally important in Islam — and recognizing that has become crucial in the years since Sept. 11, especially in answering those who paint Islam as a militant faith. On the first anniversary of 9/11, I spoke at the National Cathedral in Washington, pleading that we not blindly follow the lead of some in the news media and let the violent acts of a few individuals define an entire religion.

Let me tell you about the Islam I know. Tibet has had an Islamic community for around 400 years, although my richest contacts with Islam have been in India, which has the world’s second-largest Muslim population. An imam in Ladakh once told me that a true Muslim should love and respect all of Allah’s creatures. And in my understanding, Islam enshrines compassion as a core spiritual principle, reflected in the very name of God, the “Compassionate and Merciful,” that appears at the beginning of virtually each chapter of the Koran.

Finding common ground among faiths can help us bridge needless divides at a time when unified action is more crucial than ever. As a species, we must embrace the oneness of humanity as we face global issues like pandemics, economic crises and ecological disaster. At that scale, our response must be as one.

Harmony among the major faiths has become an essential ingredient of peaceful coexistence in our world. From this perspective, mutual understanding among these traditions is not merely the business of religious believers — it matters for the welfare of humanity as a whole.

Tenzin Gyatso, the 14th Dalai Lama, is the author, most recently, of “Toward a True Kinship of Faiths: How the World’s Religions Can Come Together.”

A version of this op-ed appeared in print on May 25, 2010, on page A27

Pico Iyer on the Dalai Lama.

Dream — nothing!” is one of the many things I’ve heard the 14th Dalai Lama say to large audiences that seem to startle the unprepared. Just before I began an onstage conversation with him at New York Town’s Hall this spring, he told me, “If I had magical powers, I’d never need an operation!” and broke into guffaws as he thought of the three-hour gallbladder operation he’d been through last October, weeks after being in hospital for another ailment. For a Buddhist, after all, our power lies nowhere but ourselves.

We can’t change the world except insofar as we change the way we look at the world — and, in fact, any one of us can make that change, in any direction, at any moment. The point of life, in the view of the Dalai Lama, is happiness, and that lies within our grasp, our untapped potential, with every breath.

Easy for him to say, you might scoff. He’s a monk, he meditates for four hours as soon as he wakes up and he’s believed by his flock to be an incarnation of a god. Yet when you think back on his circumstances, you recall that he was made ruler of a large and fractious nation when he was only 4 years old. He was facing a civil war of sorts in Lhasa when he was just 11, and when he was 15, he was made full political leader and had to start protecting his country against Mao Zedong and Zhou Enlai, leaders of the world’s largest (and sometimes least tractable) nation.

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This spring marked the completion of half a century for him in exile, trying to guide and serve 6 million Tibetans he hasn’t seen in 50 years, and to rally 150,000 or so exiled Tibetans who have in most cases never seen Tibet. This isn’t an obvious recipe for producing a vividly contagious optimism.

Yet in 35 years of talking to the Dalai Lama, and covering him everywhere from Zurich to Hiroshima, as a non-Buddhist, skeptical journalist, I’ve found him to be as deeply confident, and therefore sunny, as anyone I’ve met. And I’ve begun to think that his almost visible glow does not come from any mysterious or unique source. Indeed, mysteries and rumors of his own uniqueness are two of the things that cause him most instantly to erupt into warm laughter. The Dalai Lama I’ve seen is a realist (which is what makes his optimism the more impressive and persuasive). And he’s as practical as the man he calls his “boss.”

The Buddha generally presented himself as more physician than metaphysician: if an arrow is sticking out of your side, he famously said, don’t argue about where it came from or who made it; just pull it out. You make your way to happiness not by fretting about it or trafficking in New Age affirmations, but simply by finding the cause of your suffering, and then attending to it, as any doctor (of mind or body) might do.

The first words the Dalai Lama said when he came into exile, I learned not long ago, were “Now we are free.” He had just lost his homeland, his seeming destiny, contact with the people he had been chosen to rule; he had been forced to undergo a harrowing flight for 14 days across the highest mountains in the world. But his first instinct — the result of training and teaching, no doubt, as much as of temperament — was to look at what he could do better. Now.

He could bring democratic and modern reforms to the Tibetan people that he might not so easily have done in old Tibet. He and his compatriots could learn from Western science and other religions, and give something back to them. He could create a new, improved Tibet — global and contemporary — outside Tibet. The very condition that most of us would see as loss, severance and confinement, he saw as possibility.

Not all Tibetans can be quite so sanguine and far-sighted, of course, and in terms of a resolution of Tibet’s political predicament with China, the Dalai Lama has made no visible progress in 50 years. Beijing is only coming down harder and harder on Tibet, as he frankly admits. But when I watch him around the world, I see that he’s visiting other countries and traditions in part to offer concrete, practical tips for happiness, or inner health, the way any physician might when making a house call. Think in terms of enemies, he suggests, and the only loser is yourself.

Concentrate on external wealth, he said at Town Hall, and at some point you realize it has limits — and you’re still feeling discontented. Take his word as law, he constantly implies, and you’re doing him — as well as yourself — a disservice, as you do when assuming that any physician is infallible, or can protect his patients from death in the end.

None of these are Buddhist laws as such — though in his case they arise from Buddhist teaching — any more than the law of universal gravitation is Christian, just because it happened to be formulated by Isaac Newton (who said, “God created everything by number, weight and measure”). I’ve been spending time for 18 years in a Benedictine monastery, and the monks I know there have likewise found out how to be delighted by the smallest birthday cake. Happiness is not pleasure, they know, and unhappiness, as the Buddhists say, is not the same as suffering. Suffering — in the sense of old age, sickness and death — is the law of life; unhappiness is just the position we choose — or can not choose — to bring to it.

Not long ago, I was traveling with the Dalai Lama across Japan and another journalist came into our bullet-train compartment for an interview. “Your Holiness,” he said, “you have seen so much sorrow and loss in your life. Your people have been killed and your country has been occupied. You have had to worry about the welfare of Tibet every day since you were four years old. How can you always remain so happy and smiling?”

”My profession,” said the Dalai Lama instantly, as if he hardly had to think about it. His answer could mean many things, but one of the better things it meant to me was that that kind of happiness is within the reach of almost anyone. We can work on it as we work on our backhands, our soufflés or our muscles in the gym. True happiness, in that sense, doesn’t mean trying to acquire things, so much as letting go of things (our illusions and attachments). It’s only the clouds of short-sightedness or ignorance, the teachers from the Dalai Lama’s tradition suggest, that prevent us from seeing that our essential nature, whether we’re Buddhist or not, is blue sky.
From here.