Spotlight on Tibetan Buddhism V: The Critics and Alternatives

        First to my friends and readers, I apologize for the delay in this post I have been sick for about two weeks. I hope to publish more regularly in the near future.

        The content of this post will be limited to the material collected at the Dalai Lama's talk at TD Garden. I received pamphlets from the International Shugden Community and a Christian with a large sign reading "Saved by Jesus or Lost to Hell."

The International Shugden Community

         Shugden practitioners protested the Dalai Lama's recent U.S. talks and they have organized into the International Shugden Community. The International Shugden Community has published several pamphlets and continue to protest the Dalai Lama for his alleged civil rights violations. The central disagreement is over the status of Dorje Shugden, also known as Dolgyal and Gyalchen Shugden, and whether Shugden practitioners are allowed to be part of the Gelug school of Tibetan Buddhism that the Dalai Lama leads. The Shugden community's protest at TD Garden was large and they chanted "False Dalai Lama, Stop Lying." The three pamphlets that they handed out were titled "Dalai Lama: The Worst Dictator in This Modern Day," "Reting Lama: How He Chose the False Dalai Lama," and Images of Discrimination and Segregation." I will take each of these publications in turn.        

Pamphlet 1) "Dalai Lama: The Worst Dictator in this Modern Day"

         The main claim in this pamphlet is that the Dalai Lama has "falsely banned the worship" of Dorje Shugden. The vast majority of the pamphlet was unspecific claims that he has removed all Shugden practitioners form Tibetan communities. The most specific statement was that in February 2008 he expelled 900 innocent Shugden monks from the Tibetan community. The pamphlet does not specify what actions were taken to expel these 900 monks. In short, this pamphlet is unconvincing due to lack of details.

Pamphlet 2) "Images of Discrimination and Segregation"

         This pamphlet (pictured below) claims that there is widespread discrimination of Shugden practitioners. The evidence consists entirely of images of signs and notices in public view. While these signs do provide some evidence of discrimination, ultimately its not compelling. For instance, one of the signs is outside of a medical center. If Shugden practitioners were denied medical care, why do we not see pictures of them suffering for lack of medical care? That would be compelling evidence that real meaningful discrimination exists. That such evidence is not presented means that either there isn't meaningful discrimination or that they simply failed to present compelling evidence of such discrimination.

Pamphlet 3) "Reting Lama: How He Chose the False Dalai Lama"

Summary: Reting Lama and a high government official Langdun had a strained relationship. A son of one of Langdun's relatives is the true Dalai Lama and this was supported by Langdun. Reting then faked seeing a vision containing the words A, KA, and MA. The false Dalai Lama was chosen from the Amdo Kumbum region and was born Muslim. In his youth the current Dalai Lama was not attentive to his studies and did not care for the Buddhist way of life. Reting later admitted, while in prison, that he had lied about seeing the letters A, KA, and MA. Having learned the truth the Tibetan Government publicly announced that any person who had received a special position from Reting, including the Dalai Lama would be removed from office. In 1959 due to political turmoil the current Dalai Lama escaped to India and created the Tibetan exile government. Though the current Dalai Lama is a Muslim, he has maintained the pretense of being a Buddhist holy being. In this way he has cheated people throughout the world.

Commentary: Even if this is all true, from a non-Buddhist perspective, this is not convincing. It would be more surprising to me if there was no political turmoil over choosing the leader of a religion. That being said IF this is true, this would be devastating to a devout Tibetan Buddhist. There are a few things that stand out. First, that a relative of a high government official would just happen to be the reincarnation of the Dalai Lama seems more politically motivated than Reting choosing someone from the Amdo Kumbum region. Second, the repeated insistence that the current recognized Dalai Lama is not even Buddhist, but Muslim. In addition, the only evidence given for this claim is his birth to Muslims. This is unnecessary and perhaps anti-Muslim. Third the only cited sources are essentially anonymous sources which cannot be verified independently. In short, like the other two pamphlets this is ultimately not convincing.

What would have been convincing in these series of pamphlets is a direct line from the recognized Dalai Lama's actions to some real suffering of the Shugden practitioners. In the first two pamphlets this connection was attempted, but the evidence was neither convincing nor compelling. Whether the current recognized Dalai Lama is not actually the reincarnation of the previous Dalai Lama makes no difference to a non-Buddhist. To a Buddhist it would make a difference, but even then the evidence is lacking.

Christianity as an alternative to Buddhism?

After leaving the Dalai Lama's talk I took a second to talk to a man holding a sign saying "Saved by Jesus or Lost to Hell." I asked him if he thought it was inappropriate to proselytize at the location of the Dalai Lama's talk and if he agreed with the Dalai Lama that Western religions should (for the most part) stay in Western countries and that Eastern religions should stay in Eastern countries. He stated that if he was in Tibet or any other eastern country he would be doing the same thing and that Christianity isn't a religion, its a relationship with God. That if Christianity wasn't the truth that he was wasting his life. He then handed me a pamphlet titled "Have You Believed Another Gospel?" and said "You're probably the only person I'll talk to all day."

I have stated here that the Dalai Lama doesn't understand the stakes for certain Christians to do missionary work. If you believed that everyone who was not Christian was going to suffer an eternity of anguish, you would be rather immoral not to try to convince all you could to become Christian. Second notice he doesn't even acknowledge that Christianity is a religion, but rather it is simply a relationship with God. Christianity, for this man, is not one among many religious options, but rather the one true and good way to live one's life, and the only way to be saved from eternal damnation.

This concludes my series on Tibetan Buddhism. I have reached out to the International Shugden community for comments.

Spotlight on Tibetan Buddhism IV: Visit to the Kurukulla Center for Tibetan Buddhist Studies

The Kurukulla Center for Tibetan Buddhist Studies is located in Medford, MA. As you approach the door of the center there is a mandala drawn with chalk at the entrance. This is an abstract representation of the universe and mandalas are often used to establish a sacred space. As I entered the door, I was asked to take my shoes off and one of the senior staff met me and I was able to ask her some questions prior to the service. The service itself was 'Medicine Buddha Puja', which entailed asking the seven Medicine Buddhas to help with physical ailments. Each Medicine Buddha has a different role with different specialties. As it was explained by Geshe Tenley (Geshe is a title meaning teacher), there are some doctors who specialize in the physiology of the heart, some specialize in lungs, and etc..., just like the different Medicine Buddhas have different roles. 

The ritual itself involved chanting, in this particular service, in English, and the content of this particular chant can be found here. The goal of this chanting was to praise and ask for help from the Medicine Buddhas. Puja means offering, so many people brought food, flowers, or candles as offerings as a practice of generosity and that the items may be blessed through the ritual.

The chanting was in unison and comprised the entire service aside for questions at the end. Hearing the chanting brought to my mind the idea of collective effervescence proposed by an early sociologist of religion, Emile Durkheim. Where people lose their individual identity during a group ritual or event and a feeling of oneness with the group emerges. I firmly believe that this experience of losing oneself in a group is a human desire, perhaps even a human need; but it is responsible for both good and evil. In this case it was an authentic expression of what I have come to recognize as a quite noble religion.

I was welcomed by everyone. They were quite concerned that I would not be able to sit on a mat for an hour or more of chanting. I did not chant myself, but listened as the sing song cadence fell gently upon my ears. I felt transported into another time and place, beautiful Buddha statues adorned the room and made me realize just how difficult it must be to transport a culture from another country to a new location.

In particular, relic traditions like Tibetan Buddhism seem hard to build in a non-native country. Take coordinating the construction of a stupa as an example. A stupa is a representation of the Buddha's mind. To build a stupa many relics are placed inside of it at various stages in its construction. Merely seeing a stupa will liberate any sentient being at least in the short term. You may see people often circumambulating, that is walking in a circle around, a stupa, which will help one attain enlightenment and a better rebirth. To learn more about this particular stupa, and stupas in general check out http://www.kurukulla.org/stupa-project-kurukulla-tibetan-buddhist.php.

Before the chanting I was able to ask questions of Wendy Cook, a former director and current teacher at the Center. I found the answers to the questions to be thoughtful and helpful to understand Tibetan Buddhism. What follows is not word for word, but a reconstruction of the questions and answers based on my notes and memory. Also an important disclaimer, each interview I take to be an individual's understanding of a particular faith not representative of the tradition at large or even of the organization to which the interviewee belongs.

Q: What is religion?
A: I find the answer to this question in the history of the word, developed in part by Robert Thurman. In this etymology of the word 'religion' means to bind, whether it be through ritual, morality, belief, or etc...

Q: What is Tibetan Buddhism?
A: Religion and science of the mind. There is philosophy as well, including cosmology and metaphysics.

Q; Is Tibetan Buddhism a religion?
A: Tibetan Buddhism definitely has a religious component, but there is also a long tradition of philosophy and debate.

Q: How are deities viewed in Tibetan Buddhism? Some people think of Buddhism as an atheistic religion or tradition.
A: There is no quick answer to this, but many people view Buddhism as atheistic because there is no Creator God. In general the deities represent qualities to aspire to, how one represents the different deities will be different.

Q: Tell me about your stupa.
A: Tibetan Buddhism is a relic tradition. Various holy objects are placed within the stupa at various stages in its construction, including scriptures, incense, perfume, Buddha statues, and deity statues. An important point is that a stupa is not just an empty monument, but filled with sacred objects.

Q: What is the purpose of Medince Buddha Puja? How does it work? (The ritual I witnessed at this service)
A: During the chanting we will be petitioning the seven Medicine Buddhas who respond to help with illness and injury, or in the case of near death they also help ensure a better rebirth.

Q: I am confused about how there can be no self and reincarnation, can you help me understand how these concepts work?
A: Keep in mind that in Tibetan Buddhism its not that there is no self, but no independent self. We are dependent on many things for our existence. I can't answer this question fully in such a small amount of time as this requires a lot of study. However, I and anyone, are always a result of karma, or all previous activities. Where I am today is a direct result of actions that were performed by me and other things that I depend on.

Q: So is it similar to building a Lego structure where actions slowly construct a being that nevertheless is dependent on so many other factors?
I do think that is a good analogy, but again this is a very complicated question.

(I really thought this last exchange about karma and reincarnation was an excellent way to understand how reincarnation was viewed in a tradition that does not believe in a stable unchanging self. Though I caution readers not to take this metaphor as anything more than a stepping stone to understanding)

After the service I also asked Geshe Tenley some more questions about Tibetan Buddhism, in retrospect some of my questions were ill formed, but he handled them all with care and at one point said my favorite line of the night, "Until you get the question of the object you are ignorant of the object." (Again the question and answers are based on my notes and memory not word for word, English was his second language, but this is the best way I can interpret the answers in American English)

Q: Do you agree with the Dalai Lama that Westerners shouldn't convert without a lot of study in Tibetan Buddhism?
A: Yes, quick converstion is not good, it can be very harmful. Westerners are always changing their religion, first this one, then that one.
(At this point one of the followers stated that it would be difficult for me to find anything that anyone there would disagree with the Dalai Lama about)

Q: Have you ever had a Christian or someone from any other faith try to convert you?
A: I have lived in a monastery most of my life and now I teach here. I have sometimes eaten a cookie (host, communion wafer) at Christian churches

(After some discussion the topic of the Shugden protesters came up)

Q: What's going on with the Shugden protesters anyways?
A: They don't know peace.

At the end of the night I was given a bag full of snacks and talked at length about my overall project to one of the followers. He seemed to think that people seemed to talk about the differences between religion more often than the similarities.

_______________________________________________________________________________

My overall impression of the night was very positive. If you want to learn about or even EVENTUALLY convert to Tibetan Buddhism, then this would be a great place to learn more. As a visitor you can receive several free books which I have not yet been able to even read, let alone review. The only thing that concerned me even slightly was the comment that it would be hard to find any disagreement with the Dalai Lama. It should be noted that this was one of the followers, not an official teacher or director of the center. However, frankly there does not seem to be a lot that I know of in the Dalai Lama's corpus of teaching that one can reasonably disagree with if you already follow the tenets of Tibetan Buddhism. The final word of 'A Religion Critic' is that this is a great authentic place to learn about Tibetan Buddhism, so please visit to learn more about humanity!

Emergency Post: A Religion Critic's response to Ferguson

Normally I spend days on the editing process on one of my posts alone. But this will not be nearly as heavily edited. Because of its importance, I want to post it quickly. It is my hope that the questions I ask in this post will be contemplated whether you hear the questions from me or elsewhere. One reasonably might ask what 'A Religion Critic' could possibly contribute to the discussion of Ferguson, but in saying this you would also have to ask what Al Sharpton, a minister, can contribute. Religion has a place in these discussions and religion will be used by all sides. The legacy of MLK Jr. has already been cropping up. The aforementioned Al Sharpton will be having a press conference on the topic of Ferguson in less than an hour from the publishing of this post. If I can't contribute quickly and intelligently to Ferguson, then I am not worth of the title that I have chosen for myself. In short the no indictment and rioting in Ferguson is an event that takes precedence over my project. (I also think of my main project as important for facilitating peace). Sticking to my role as a religion critic I am going to talk about slavery, civil rights, and its relationship to religion in America historically.

According to Mark Noll's The Civil War as a Theological Crisis, the first major theological dispute between Christians over how to read the Bible in America was a direct result of slavery. BOTH sides were Christian, that is they both read the Bible and both typically went to church. The Bible was read by the pro-slavery movement more literally than the abolitionists. The abolitionists started ignoring direct passages that seem to approve of slavery. Instead they focused on the love of Jesus and to love your neighbor, which included slaves. (Yes, you can argue that, in the Bible, slavery did not mean race based slavery, but by and large this was not an argument being made in antebellum America). This dispute was not resolved by theological argument. Rather it was resolved by the North winning the civil war. But, what's the point? Why would I bring this up in a modern day context? The point is even if you are a Bible believing Christian there are important disputes that often cannot always be resolved by looking at the plain text in the Bible. In fact, the pro-slavery movement was more inclined to look at the plain text of the Bible than the abolitionists. Remember this as it applies to current civil rights abuses; two people can both be Bible believing Christians and disagree!

Even more directly David L. Chappell's Stone of Hope deals with the origins of the civil rights movement. Who was it that led the civil right's movements? It wasn't white liberals who trusted in reason and enlightenment ideals to change the world. It was primarily African American ministers and religious leaders who borrowed the prophetic language from the Old Testament who were able to enact change. In short, they found a theology or philosophy that motivated action. Just as importantly the Southern white churches and religious leaders were less active in supporting anti-civil rights legislation and causes than would be expected. Especially considering the religious support of slavery in the antebellum period. One possibility is that there was not nearly as much Biblical support for segregation as there was slavery. The Bible just doesn't command or permit someone to cut themselves off from those who look different than you. In fact there should be a community of believers that doesn't take into account race or position. (Yes, I know the lack of awareness of social distinctions is color blindness, but I am relaying this conception in the context of outright segregation). Thus, the segregationists could not very well rely on the Bible to support their cause.

But what's the bottom line here? We need philosophies or theologies (depending on your preference) that support calls to action. There shouldn't be a large number of philosophies or theologies because unity is also important. But perhaps we can develop or reuse a few good ones, perhaps even prophetic religion. Prophetic religion a la King (and many many' others), was a great rallying point. In any case, one of the most critical questions that we can ask ourselves is: "What philosophies or theologies can we use or develop to help us take actions to end systematic racism and in the long run peace?" Secondly, "What actions should we take?" Of course, the philosophies or theologies we use to call us to action will in part determine which actions we take. But the reverse should also be true. We should judge the philosophies and theologies, in part, on what actions they can feasibly support. At this point, these are the most critical questions I can develop in regards to the no indictment decision in Ferguson and the systematic racism that led to this situation. Riots do not simply happen after a single incident, but the shooting of the unarmed Michael Brown was the straw that broke the camel's back. And this systematic racism is what we need to address with both our questions and our actions. We should also spend time developing further questions. I am A religion critic not THE religion critic. I always hope that others will join in conversation with me and that I will be welcome to join in the conversation with others.

Spotlight on Tibetan Buddhism III: Experience of His Holiness the Dalai Lama Live

 

My experience of seeing H.H. Dalai Lama live began as soon as I arrived at TD Garden. Outside of the Garden there were Shugden practitioners chanting "False Dalai Lama, Stop Lying." These protesters gave me literature claiming that the Dalai Lama is the worst dictator in this modern day. Apparently no one is immune to religious protest. There will be more on these protesters in a later post.

TD Garden did not handle this event well. There were not enough employees or officers to guide people to the correct line(s) and the microphones were not properly adjusted in certain sections. (TD Garden has apologized for the audio and they have made it available here, and a word for word transcript is available in a previous post).

The people who came to see the Dalai Lama were quite diverse. While waiting in line or walking to the Garden, there were Catholic priests, Tibetan monks, Indians, Americans, and many others. To say that the Dalai Lama has a broad appeal is an understatement. This, however, is not surprising given his amiable nature.

The Dalai Lama was not as fluent in English as I expected. Though, he came across as thoughtful and wise. This particular talk, aimed at the general audience, was not as philosophically dense as some of this other talks. Which you can find more about at www.dalailama.com.

The H.H. Dalai Lama seemed like a genuine humble person. His laughter was so infectious that even if you didn't understand his words you were compelled to laugh. At one point he donned a Boston Bruins cap and joked that he did not know what hockey was and compared it to                                                                         cricket.

Much of the content of this particular talk was also covered in his book Beyond Religion, which you can read about here. H.H. Dalai Lama spoke on educating the heart and mind. He taught that developing compassion towards everyone is possible and necessary. It's possible by realizing that we are one of 7 billion people on the planet that all want a happy life, a life without suffering, and to expand this compassion out from ourselves to the entire population of the world. We can do all of this through common sense and scientific research focusing on how to instill values, especially compassion, in people.

The main part of his speech addressed the topic of what is a happy life. A happy life is one which is free from suffering. But freedom from physical suffering is not key, its freedom from mental suffering. Mental suffering can be avoided by having mental calmness. By looking at our biological nature we can help induce mental calmness. Biologically we are equipped to need love and compassion. Developing love and compassion for ourselves and others is necessary for mental calmness. It is this interdependent nature of humanity that is our defining feature, and it is these aspects of our humanity that can help subdue mental suffering.

He also further explained his idea of religious tolerance. He advocated for India's conception of 'secular' as respect for all religions. He further argued that only Westerners who are devoted to learning about and converting to Tibetan Buddhism should do so. Otherwise, Westerners should stay in the traditions that are rooted in their culture. Likewise, Christians and other Western traditions should not attempt to convert those in the East; this tends to create unnecessary confusion. For instance, he gave an example of a woman who stated that after receiving help from Christian missionaries said that she would be Christian in this life and Buddhist in the next. Thus, in addition to viewing religion as being centrally concerned about happiness, well-being, and ethics, religion for the Dalai Lama is tied to a particular culture in such a way that you cannot safely and quickly export religious ideas into a population that has a longstanding history of other traditions. This conception of religion is quite helpful and should be reflected on in great detail. Westerners often think that the western world has knowledge independent of culture. Specifically, many Westerners think that Christianity isn't primarily a Western tradition that has been exported to other countries and cultures. Of course the Dalai Lama does not seem to realize or fully acknowledge the stakes from a Christian perspective. From most Christian perspectives, especially those who send missionaries, non-Christians will receive eternal torment for their sins and thus conversion to Christianity is going to be the primary goal.

After his talk, his interpreter asked pre-chosen questions. In answering these questions the Dalai Lama emphasized his humanity, not his spiritual authority in the Tibetan Buddhist tradition. When he was asked if he had a pet, he jokingly said that he had an old cat that was no longer playful, much like himself. He was also asked if he ever got angry, and immediately responded with 'oh Yes!' He also spoke at length about his wish that Tibet be granted a great deal of sovereignty, but not be completely independent from China.

The bottom line is that I would recommend seeing one of the Dalai Lama's talks intended for the general audience. To hear his laugh in person is a sufficient reason to attend one of his talks. Though to save some money make sure you pay attention to his scheduled talks and get the tickets as soon as possible. The content of his talks aimed at the general audience won't be new; but to hear a revered, amiable, and wise man talk about ethics is priceless.

Spotlight on Tibetan Buddhism II: Transcript and Brief Commentary on the Dalai Lama's Nov. 1 Boston Talk

Dalai Lama’s Nov. 1 Boston talk. Transcribed by A Religion Critic, Daniel Ansted  

Preface:

This is a word for word transcript. I did not feel like I should make corrections, even grammatical ones for two reasons. 1) an uncorrected text retains more of the flavor of his speech and 2) while I am conversant in various religious traditions, I am not an expert in any of them and did not feel confident to make any changes. Thus, I did my best to combine readability with punctuation with word for word accuracy. I hope you enjoy this post

Trancript:

Respected Senator and I think respected elder brothers and sisters and also general public brothers and sisters. Firstly, I want to thank those young performers and especially those young children. They play quite freely, some go like this some go like that. So I really appreciate, then they folk dance, opera singing, that I was young and hostile, as a monk these are not allowed, but I play that. This performance very familiar in my mind, since each summer in the republic of Paris, few days they perform from different groups and that met about six days and my mother also joined with me and most important no classes. So I always enjoyed those six days. So I remember when I saw this in this performance like that. So thank you very much.

Then this Boston city quite familiar to me. Few occasion I came and gave some lecture at the university also. Many years ago some lecture like that. So now this time, last two days, very meaningful day, there some discussion with some scholars about mind and emotions and also about ecology. As far as ecology goes I learned much useful information. Now here in public talk. Whenever I give talk I make clear the speaker the audience we are same human being no differences; mentally, emotionally, physically we are the same. As a matter of fact, 7 billion human beings on this planet are the same. Most important each one wants a happy life. Do not want suffering or problem and all humanity have right to achieve their wish, be happy life. So I always stress importance of sense of oneness of 7 billion human being. On the human level all 7 billion people are same. I think on human level I think happily not so much cause of fighting killing. On secondary level different country, different races, different color, different faith, different social status, or these things, different profession, then there are differences. Most man-made problem, not on the level of sameness of human being but secondary level on different denomination, different color, different faith.

This country, I think, there some centuries, much changed. President Lincoln abolished slavery, then Martin Luther King, civil rights, now the President also come from African origin. Much has changed, but still some cases, recently I was in Alabama, there is still sometimes gap on the basis of color, little sort of discriminations. And some other part of the world also it happen, then of course different national interests, I think not only in the past, but even today some violence. Then very very unfortunate thing is in the name of religion different faith and causing killing, unthinkable. All major religious traditions teach us practice of love, forgiveness, tolerance. And most people who follow that still killing, unthinkable. The warrior is due to national interest or some other things, killing, very bad, understandable. People those who practice love, forgiveness, tolerance killing, unthinkable. So much problem which we are facing, too much stress on the secondary level of differences. So therefore, logically, if you want to reduce this conflict among human being killing each other, bullying each other, exploiting each other, cheating each other; we must promote awareness we are same human being. We all have same right to achieve happy life.

Now question what is happy life? Become rich? Millionaire or Billionaire? Is this right way to achieve happiness? No. If we closely observe, some people very rich, some of my friends I think very rich, maybe billionaire. But as a human being I am happy person; a lot of worry, a lot of stress, a lot of anxiety. This shows that money, wealth alone no guarantee bring happy life. Then education, knowledge, that also not very sure. Some very very smart brain, highly educated too much stress too much worry. So and then also I think people when little bit disturbed mind and take tranquilizer, or alcohol, or drugs. Many years, one occasion in America, now I can’t remember the name of the place, I drive along several hours. Lunchtime I stop, one family, quite big house, must be very rich, after our lunch I went to the bathroom to take care of my teeth. And then in awhile, the front cupboard it wouldn’t open, then out of my curiosity, I think maybe illegal, I opened. I noticed some pill, tranquilizer, then the family, people who live in that big house, everything, they also need tranquilizer. So I think I am quite sure because of medical knowledge, year by year advance, so maybe some people expect eventually through surgery to remove the part of our brain that brings more anxiety, more stress, more frustration. I think most probably I think impossible, so long as mind emotion is there, that is the source of worry, source of mental pain. Physical pain is something different. But mental level pain, mind itself, so now brain specialist to some extent can influence our way of thinking and emotional level. But now a days, just a few days ago in Alabama scientists at the University of Alabama, one scientist say classical thinking beside brain no role of mind, now that gradually now changing. They begin to feel there is another factor which affect our brain, that we call mind or consciousness. So the ultimate source of worry, mental pain, come from mind itself. So logically, the method to deal that must develop within mind. So our daily experiences, physical comfort will not subdue mental level worry or pain. Other hand, physical pain can be subdued by mental calmness or satisfaction, mental experience are. This useful [hockey cap], very powerful light. Hockey, hockey. Boston Bruins, hockey, hockey cap, but zero knowledge about hockey.

Living in India to America the international hockey festival in Damsala, cricket yes, so hardly no knowledge of distinction between hockey and cricket, disgrace. They invited me, so I went there to West Indies, so I also expressed there, since they invited me I happily accepted. But, I do not know who are winning and who are losing. When they hitted the ball, they run and I don’t know what is the meaning. So therefore, real right method to deal with mental level problems or unhappiness must develop within mind. I think if nature cleared such away physical pain, there is some kind of antidote of physical illness by nature developed within our own body like immune system suppose a counter of viruses. Similarly, mental level, emotional level, such as anger, fear, too much worry, brings really unhappiness so the counter force also by nature we are already equipped, sense of affection, sense of concern of other’s well-being, these are the counter sort of force. We already have, no question, whether we pay more attention to these things or not. So therefore, irrespective whether believer or non-believer, warm-heartedness sense of concern of others well-being, that is the real important thing. Now medical scientist, they say they found through their investigation fear, anger, hatred, eating our immune system. Other hand more compassionate part, sense of concern of other’s well-being, very helpful to sustain immune system.

Obviously, I think everyone, we all have the experience that they replace some kind of problem, anger and shouting. Then next morning, you feel really uncomfortable, sometimes bad mood. And dream also, some kind of discomfort. The day you really enjoy with genuine offense, who really trust each other, respect each other, genuine sense of concern for each other. Then the next morning you feel unusually even physically lighter. This has nothing to do with religion, even animal, also appreciate our love, when we show our pets, cats, dogs, even birds, if we show them genuine love they appreciate it. So yeah, human being, biologically we are all equipped with these things. By nature when we are born, even in our mother’s womb, the mother’s peace of mind is crucial factor for proper development of unborn child. Mother, sort of, too much anxiety, anger, this very bad for unborn child. Then according to scientists after birth, next few weeks mother’s physical touch is key factor for proper enlargement of the brain, for proper development of the brain. Then they also used to test monkey, young monkey separated from their mother and some young monkey, live with their mother, then they observe. Those young monkey who are separated from mother often very bad mood, the mother with monkey playful. So we are same. So our life started that way. Experience during that period really absorbed in our blood. So therefore, people constant anger fear very bad for our health. People who received affection, trust, friendship, that very good for our health. So therefore, sometimes you see people when we talk about value of compassion, forgiveness then people feel these are part of religious practice. So those people who have not much interest about religion then they also never worry about these things. That is, I think, a mistake, now that part we must make effort to make known whether believe religion or not, believe this religion, that religion. Its up to the individual, now today out of 7 billion human beings over 1 billion are non-believers. Ok, if they prefer, without belief, Ok. That is their individual right, but there is no point to negate these basic human values.

So here they according to Indian tradition, secular concept, secular according to Indian understanding. How many Indians here raise hand 1, 2? Any Indian? O.k. This side, O.k. So according to Indian understanding, the secular means respect. All religions no bitterness, this religion on that religion. And also, I think, quite unique secular means respect non-believer. That I think is very very relevant in today’s world. In the West, including America, some of my friends they say secularism and atheism, some sort of close link. So then naturally it is anti-god. Secular, not at all like that, respect all religion. Now India’s constitution itself based on spirit of secular, because India is multi-religious country, so it need respect all religion. So the constitution based on secular concept. So it is not at all against religion. And then one unique thing also respect non-believer. So I think India after independence, now India compare neighboring states, I think most stable and non-violent, I think mostly stable, religious harmony, because of secular concept and also non-violence.

So India is leading example, India most populated democratic country, most populated country China, now 1.34 billion, India 1.1 billion, like that, so that stable peaceful. Although lot of draw backs there corruptions, gap, huge gap between rich and poor. These are drawbacks, but still overall very stable and peaceful, and religious harmony wonderful. Just recently, I convened a religious interfaith meeting, serious meeting, serious discussion. So really I think India is example, so these things India, according to Indian understanding, secular is not at all something distanced from religion. So country education system secular way, I think we must find develop secular way to educate warm-heartedness. Just recently I was in Canada, Vacouver, serious discussions and here also we discuss purely secular way to educate about inner value, entirely based on scientific findings. That now I am fully committed to promote these things. So conclusion, ultimate source of happy life is within ourself, not money, not power, not just mere education. I think we can see, I think, many trouble maker different part of the world I think, generally quite well educated. So there is no guarantee that existing education brings inner peace or less trouble. No. So in education some systematic teaching about inner value, then the generation who come through that kind of education can be more sensible, more peaceful, more compassionate. Although result overnight will not come, it take decades, but worthwhile, make attempt now! Then perhaps later part of 21^st century can be different world. I was just telling, 20^th century became century of violence, now this 21^st century should be century of peace. Peace does not mean no problem, but peace we must develop, we must create peaceful century, the right method to develop peaceful century is that we must develop spirit of dialogue. Whenever, national level, international level, global level, whenever we face some problems, problem of human being, problems of humanity, so we must follow human way to approach this problem, that’s dialogue. Meet no matter what the difference is, what different object or different interest. But still part of the humanity, so that one family member so try to solve the problem, solution that’s the only way, and ecology also.

Now we need some kind of compromise. Yes, certainty we have to use natural resources, and also further develop these technology, these things, at the same time keep in our mind minimum sort of damage about environment. So, I think that every individual case, family level, community level, global level, I think more realistic practical way, I have also I think many young American, boys and girls, overweight, also I think you too much eating. Many years ago, Boston here, one occasion, my driver, overweight person I remember his name, ‘tiny’ or something, His name tiny but his physical huge, so I remember his name. When we drive, always taking something from his pocket eating, eating, eating. Never rest always eating. That’s why he become overweight. At the same time you see people very much concerned about their physical health and overweight is not good. But who cared overweight too much eating too much drinking so we need here also some kind of compromise dialogue about health your physical your desire. Some kind of compromise, these things interrelated interdependent, so we cannot pursue just from one angle one independent angle. No. Things interdependent, like that. So therefore, existing our education system generally speaking very much oriented about material value, not enough pay attention about our inner value. Because of that if we put more religious education that also in a modern society there are more different faith, so creates some complication. Therefore secular way to educate these things.

So since there are few thousands of people here. Change of humanity, achieve happy society, happy world, see initiative must start from individual. Change global level united nation cannot do, we individual. First individual, himself or herself, think more about this inner value, then translate your daily life more compassionate life, then create more compassionate family, one family, 10 families, 100 families, 1000 families, then society. Through that way change society, through that way change humanity and build happy world peaceful world. I never consider I am something special when I give talk, when I meet people. I always consider myself as another human being, I never consider I’m His Holiness Dalai Lama. I never consider. I’m just human being. As far as Buddhism is concerned I am simple Buddhist monk, nothing, nothing more. On that way we can communicate. If I too much consider I am Dalai Lama, then actually reality I isolate rest of people, then I become lonely person. That brings more anxiety more frustration, no use. When I consider I am one human being then easily communicate like that. So please think more seriously on these points then if you feel some sense then try to implement, if you feel no sense then forget.

Q: Some people say you cannot teach empathy. What do you think? Can you teach a person or a child to be more empathic?

A: Yes certainly, as I have already mentioned, and mainly use of common experience and common sense and then scientific findings. Through that way we can teach. 

Q: Where is the middle path through a typical American life?

A: You know better, I just spend 1 week 2 week 3 week I don’t know that. You should find. I think extreme luxurious life not good, including your own health not good. And then on that respect you must think. Many millions of poor American these also have same right, so their living standard must uplift. Some American company really spend some of their money for well-being of poorer sector. Wonderful. So there are many NGO, many individual, really working for city, for needy people. Wonderful. And then of course maybe too extreme. I am Buddhist monk, so Buddhist monk prohibited drink alcohol. So less alcohol, too much alcohol eventually effect your liver not good. So your daily life, even though you have plenty of money, then too much luxurious life style not good. And then out of your money spend more meaningful project like that. Otherwise I don’t know. You should investigate, hmm. Then I think some people too much smoke, say twenty cigarettes. Reduce to ten this is better. There is always, in any field some mid-way. Extreme, even religious people, extreme sort of faith also sometimes not good. Extreme materialistic not good, like that.

Q: Out of everything you have done, what is the most memorable thing you have done?

A: Perhaps, one of them I did 30 years or so, mutual learning with scientist. Mainly four fields, cosmology, neurobiology, then physics, particularly quantum physics, then psychology. Really immense interest, not just interest benefit. Fully, convinced. So monastic institution in India now since last few years we already start lesson of class of science we already introduced. And I think two years ago, [translator speaks] science education has been incorporated formally into the curriculum itself and is now part of one of the required examination subjects. That I feel in ancient times again you see Indian knows Nalanda institution, not only just Buddhist learning center but also at that that time I think all existence of Indian knowledge, medicine, astronomy and all other thing study, and language sounds good also. So therefore, major monastic institution carrying that tradition. So, now, in modern world science very important so therefore must include, like that. That I think, [translator] this is something that has been an important achievement.

Q: There are a couple of questions from young Tibetan children of Sunday school age 5-11. Do you have a pet?

A: Yes, now a days I have one old cat. Now I think more than 15 years old. So now longer playful. Female cat. Originally someone found one small cat, physically quite weak. If not take care, I think some animal may consume. So I kept that. Early period very very playful, now a days, like myself. This animal pets really very sincere, if we pay serious sincere affection they response. Like dog, lick wonderful, really very sincere, very human being sometimes too much smart. Showing smile, behind smile what is the reason.  I was telling smile is something unique to a human being. But there are different kind of smile Diplomatic smile, smile with cheating motivation, and a sincere smile a smile of appeasement, a smile of sincere human friendship, so they are quite smart. So artificial smile sometimes brings more suspicion, doesn’t it. Genuine smile, so these animals, very genuine. They may occasionally little trick here and there, but basically very sincere, very trustworthy

Q: Do you ever get angry?

A: Oh yes. The other day, just the other day. The person who introduced me, he mentioned that Dalai Lama consider manifestation reincarnation of the Buddha of compassion. The image of that respond. You have never seen my angry face. I told him one story. I think, several years ago in New Jersey, one NYT columnist lady interviewed me. Then she asked me what is your legacy, what kind of legacy do you want. Then I respond, I am Buddhist monk I should not think these things. What is important is you should be sincere and serve as much as you can. You should not think your own name, your own legacy these things. Then another subject. Then again she asked me the same question, legacy. Then I answer same way. Then again some other topic. Then again she asked me, third time. Then I lost my temper. So I think abruptly ended my interview. Then I think after 1 or 2 years we met again in NYC and we both recall that event laughing, laughing, laughing, like that.

Q: What do you do in your spare time?

A: Of course when I quite young, then I spend some time, as a hobby. Some sort of planting, some flowers, or some repair clock, not small watch, that’s difficult, but more bigger one. So one time, again, one photographer, one lady from New York. I know her. She come to Dhamsala, India and that day her camera, somehow not working, damaged. So then I asked her, I will check. Not 100% confidence, but hopefully, may sort of repair it. Then my good luck, I repair. Next day I met I repaired. Freely now a days, whenever I have time, some thinking, Buddhists call analytical meditation, like that. And then when I have some time, then study, read, some of the ancient Nalanda masters writing, and their commentary, very very helpful, very helpful. I am Buddhist monk, so the unique thing about Buddhist tradition Buddhist practice is utilize human intelligence, maximum way, through that way more insights, through that way transform our emotion. So knowledge very important. So in order to gain knowledge read, study, very very important. Each day about 5 hours I spend in some different kinds of meditation, including deity visualization, some mental like that. But mainly analytical meditation, like that. Every day my day start 3 o’clock morning, about 4 hours some meditation, then after evening, another one hour, like that. That’s my daily routine. Then about 6:30-7 sleep. Sometimes modern lifestyle, one occasion in Berlin, this room at the hotel where they arranged my stay. Direct opposite there one night club, about 7 I start sleeping, and I can hear (beats), window blue light lights of different color, green, yellow, red, like that. Then about midnight they are still going on, then about 3:30-4 I already  now get up and they are still going on (beats again) like that. Then I think next day I think that they will be completely dead. Sometimes I jokingly expressing, nature create day and night. So night means sleep or perhaps lay people sex. Day time study or some working. So these young people whole night spent, then day time I think sleep, opposite, like that.

Q: You have said there is no need for Westerners to become Buddhist, you have actually encouraged them to stay in their own traditions and incorporate practices where it is are helpful. Do you still feel that way, if so what elements of the Buddhist practices would you suggest be most helpful?

A: Hm, that I consider something very important. Firstly, I respect all different major religions. Theistic religion, non-theistic religion, within theistic Judaism, Christianity, Islam and so on. All about 2000 years old traditions. So, in the past, and present, and the future also I think millions people will get immense inspiration from this religion. So it’s sufficient reason to respect. Then secondly, I am fully committed promotion of harmony. So when we as a Buddhist, like Mongolia, also some other regions, Buddhist, some missionaries, say beside helping education, help wonderful, but beside that they are also making effort conversion. That I criticize, so when some missionary people conversion involve activities of conversion we feel little sort of uncomfortable. That is same way, if I, as a Buddhist, try to propagate Buddhism in Christian country; that is absolutely wrong. One time in Mongolia, I met some Korean missionaries, they come to see me. And then I told them this is Buddhist country, if you help some education field or health you are most welcome. If you came for some missionary work then this is not right this is Buddhist country. Then I told them proudly when I give some talk or lecture on Buddhism in the West I always make clear Westerners should keep your own traditional faith. Changing religion is not good and not easy also. So I told them, if I myself try to propagate Buddhism in the West in non-Buddhist countries, how could I now criticize them like that. Therefore, and then also, the individual case also.

I have nice story in early 60s large number of Tibetan, not yet start our resettlement, many of them road worker very difficult. Then one Tibetan official, lay official, say he posted in Western part of Tibet, in 1959 he had an opportunity to escape with his family, his wife two or three children very young, then eventually husband, the official, passed away, then mother and two or three children remain. Early 60s, I think maybe 62 or 63, one day she came to see me, and her stories, her difficult life she told me. Then she told me some missionary, at that time we received immense help from Catholic service, Christian missionaries, really immense help. So she told me she received a lot of help, then also take care about her children’s education also. Then she told me now for this life now she become Christian, then she added next life she will be Buddhist. This is clear sign of confusion. Then there is some, my friend. One for example polish old lady, one time, either after second world war, during that period she escaped into India then joined a theosophical society in Madras, So as soon as 56 we know chada, after 59 become very close friend of Tibetan, she helped young Tibetan education like that. Eventually she became Buddhist, however, at the time of her end of her life, the concept of God, creator constantly reflect in her mind. So therefore, it is better safer to keep one’s own tradition. So that I feel is very very important. And those individual who really find the Buddhist way of approach more suitable then should think again again, and study more, then fully convinced Buddhist approach is really suitable, really convincing, then ok as individual freedom and individual right to follow. In the meantime you must respect your own traditional religion; that is very important.

And then of course as I mentioned earlier, all major religion same practice of love, forgiveness, tolerance, self-discipline, and contentment, simplicity. In these fields we can learn each other. Some of the Christian monasteries and nunneries in Italy. Particularly in Italy, I have some occasions to visit a monastery or nunnery, the monks nuns in their lifestyle very simple. Simplicity. Sometimes felt there are some Tibetan monasteries I think more luxurious. We must learn, we must copy their simplicity, wonderful. The present pope dismiss one German bishop or something too much luxurious lifestyle, Pope found this is wrong, so dismiss, wonderful. So I think sometimes we Tibetan need some sort of high group some sort of disciplinary action, I think necessary. I as individual cannot do that, some kind of group like that. And then, single point of mind, we have still living tradition, tradition very much living. So some Christian showing interest single point of meditation, that is ok. Brother Wayne is a very close friend, very very close, very very staunch supporter of Tibetan just cause, often talking about common practice these things. One day he asked me about Buddhist unique concept; that is emptiness. He asked me about that sort of concept, then I told him, this is not your business, this is Buddhist business, don’t ask that. I really a little bit sort of anxious, this is a Buddhist concept, no absolute, no independent or absolute thing. Everything interdependent or relative on certain level. So therefore, that concept if he is familiar, then it might hinder his single pointed faith towards creator, creator as absolute independent. So therefore, I deliberately feel this is not good. So I told him that. And then also I think about 2 years ago in South India in Bangalore. One Hindu spiritual leader, his organization really devoted helping thousands of school children their meal, he really helping immensely. He constructed special factory making food, and some certain truck, he daily serving lunch many thousand school children. So then he invited me, then we casual talk about Buddhist practice and Hindu practice. Then I told him, yes Buddhism and Hinduism is like team. Practice of morality, practice of single pointed mind, practice of wisdom, you see same. And then the real difference is Atman and anatman. So Buddhists, no soul theory, all non-Buddhist of ancient Indian spirituality, all accept the independent self, call soul or Atman. So that’s demarcation, differences. Then I told him these two concepts independent self and no independent self this our private business. You believe independent self, ok believe that, I believe no independent self, so I follow that way. So that private business, no problem.

Q: What can we in America do to help Tibetans realize their justice and freedom? How can young people get involved to support the Tibetan cause?

Firstly, you see our cause I think is just cause? Then my main concern is we have our own language our own script, in Tibetan script, in Tibetan language. I think many Nalanda scholars, masters writing, translated into Tibetan, so we have over three hundred volumes which translated from India, mainly Sanskrit and also Pali, and some extent even Nepalese, translation from Chinese perhaps I think 15-20 volumes. The rest all translated from Sanskrit and Pali. So now several meeting with many Buddhist, including many Chinese Buddhist, Japanese, Korea, and Vietnamese, and Thai, Burma, Sri Lanka, Laos, Cambodia. It became clear that Tibetan translation not only big number, but also quite precise. Some scholar who knows both Tibetan and Sanskrit when they find some difficulties to understand the meaning of the original Sanskrit they usually refer Tibetan because Tibetan translation are very very precise. So now today I think the best language to describe fully about Nalanda tradition is Tibetan language, only language. Although Buddhism Nalanda tradition reached China at least 2-3 centuries earlier, but like more difficult philosophy, and then also especially Buddhist epistemology, available only in Tibetan language. Therefore the preservation of Tibetan Buddhist knowledge and with that Tibetan culture, culture of peace, culture of non-violence, and ultimately culture of compassion. That kind of thing really worthwhile to preserve, and not only 6 million Tibetans interest but now China about 400 million Budhhist. Many of these Chinese Buddhist really showing interest about Tibetan Buddhism. So therefore, really worthwhile. And now China look, huge gap between rich and poor and moral ethics very very low, so immense corruptions like that. Many Chinese really hoping that Buddhist teaching can help to further restore these human values and moral values. Even President of China, his visit in Europe, in Paris he publically expressed, in Chinese culture Buddhism has very important role. So regarding promotion of Chinese culture, Buddhist should have some serious responsibility and similarly he express in New Delhi also. So that I think his approach his thinking is the same as religionist, so it is quite unusually for a communist leader expressing importance of Buddhism, something quite new, isn’t it, like that. So, preservation of Buddhist knowledge and Buddhist culture is something very worthwhile and very important, the problem hardliner of Chinese Communist their main concern is stability and unity, so they see consider unique Tibetan culture, including Tibetan language, they feel a source of threat of separation. This is due to their fear and narrow-mindedness. I always telling, expressing when I meet some Chinese look at India, East India, South India, West India, North India, different language different script, but not in danger of separation. If people, concerned people have satisfaction then this different language different sort of culture, will not be source of separation.

Kasmir is something different because of Pakistan, and some political difficulties, so overall I think India very very stable. South India, they much prefer their own language, North Indian they say Hindi is more prominent, South Indian Tamil they say Tamil language is much more advanced like that. It’s ok, but so long as they really satisfied remain Indian union, like that. Keep different culture different language that gives them satisfaction. Recently I met one Chinese, who visited Tibet, he told me material development, including new buildings and this, much developed, but Tibetan loves their own culture, their own Buddhist tradition, some restriction on that. So that really sort of brings feeling of hurt. One Chinese who visited he told me like that. So please whenever you have opportunity meeting Chinese with brothers sisters, some scholars, some business men and women, some students. Please tell them, what is the reality of Tibetan, including the culture, language.

Then environment, one Chinese environmentalist, ecologist. He wrote one article, one ecologist brought that article to me, that article mentioned, the Chinese ecologist as a result of his study, he found effect from Tibetan plateau, effect to global warming. As much as south pole north pole, he describe Tibetan Plateau as third pole. And then obviously many Indian scholars say they measure rivers which cover China to Pakistan, in these rivers over a billion human life depend on these rivers. So preserve ecology and not exploit them. River as major resources, sometimes there is some sort of talking the major rivers which go south (translator) which may be re-directed, to north desert. These I think some concern nations, I think and especially scientists discuss research then make decision, otherwise like three gorges dam. Some Chinese scientists really have great reservations, so therefore ecology really sort of conservation is something very very important. So please tell these things. Then best thing I often telling visit Tibet, it maybe little bit expensive, so that you can do something, you borrow some money  from your friend, then when you reach Tibet you can buy some antiques, then after you return you can sell at little higher price. So that’s very important go there visit, Chinese officials always say, oh Tibet wonderful, highly developed, they really liberated. So tell them please now you mentioned highly developed highly satisfied Tibetan, and then let us see, let us go there, so you should go there and see. Then what you saw there and then telling people what is reality. If things are really very good, then no more complain, we handful Tibetan community our real boss inside Tibet, those Tibetan who are inside Tibet, outside Tibet around 150-160 thousand, inside Tibet about 6 million, there is the real boss, if boss feel ok, then we have nothing to complain. Then political field, 7^th century, 8^th century, 9^th century, Tibet some historian, after their thorough research, they say during those centuries Chinese emperor, Tibetan emperor, Mongolian emperor, this and that, according to many Chinese history book literature mention that.

Then end of 9^th century Tibet disintegrated like that, so now we are in the 21^st century, look European Union, I admire European Union, and also America United States, I admire, small small sovereign state, united sort of state, now united states, like the European Union. Already some better step they’ve done, I think German and French, one of my sort of tutor I consider tutor, von Weizsaker, a quantum physicist, we have become very very close sort of friend. I respect him, I admire him, I received some lesson from him. So I often telling, when I listen, when I receive teaching from him, explanation about quantum physics, and also David Bohm, these two person I consider my tutor about quantum physics. So when I listen to their explanation, it seems I understand something. After finished lesson, nothing left here, so I usually describe hopeless student. Von Weizsacker, once mentioned to me, when he was young, then every German eye, French is their enemy, similarly French eye German is their enemy. When we are talking these things I think of 1990s, then he say now a days this sort of concept completely changed. So Otto, first German chancellor, and De Gaul French leader, traditionally enemy. Because of new circumstances, new reality, these two people initiated spirit of European Union. So therefore reality changed, now today not only sovereign states but whole continent depend on each other. So that is reality, so I often expressing Africa some kind of union, pan-Africa, some kind of union, it’s the future of Africa. Small small states and the civil war of fighting each other miserable distraction, so believe these things, so we also you see since 74 we make up in our mind. Now, we should not sort of fight for complete independence, we should try to materialize the Chinese constitution give certain rights. That should implement on the spot, totalitarian system, sometimes on paper mention something nice things, but real implementation is different. Only control control control.

So and then also I think I want to mention some Chinese accusations, some Chinese united front. They accuse us, they say we are seeking a Greater Tibet. No, this very word, Greater Tibet, we never use this word. The Chinese officials use that. What we ask them is in the constitution consider Tibetan ethic groups area, which is Tibetan ethnic groups area. So the constitution arranged autonomous region, autonomous prefecture, autonomous district, autonomous county. So those area constitution recognize as Tibetan ethic group, then we should have same right. That’s our sort of like that. So therefore, middle way, not seeking independence, not satisfied present arrangement. So that why we call middle way approach. Telling these things whenever you have opportunity that is the way to help.

At the end they asked me to say a few words to Tibetan. Ok, that’s top secret, So I tell in Tibetan, so you do not understand that. [Speaks in Tibetan for several minutes] So thank you, thank you much, now finished.

Commentary:                         

My main, and perhaps only concern about the Dalai Lama’s speech is his unwillingness to talk about Buddhist concepts, such as emptiness, to those ingrained in a single faith. It is my opinion that we learn not just from the similarities between religions, but also differences. I do appreciate it that he is aware of the differences. The differences between religions do not come up in his book Beyond Religion in that much detail. I am very interested in the similarities, but I also think discussion of differences will help us understand each other. I understand that he is not completely denying outsiders into instruction on Buddhist concepts, but another problem then arises under what conditions to you introduce people into concepts like emptiness and when do you not?

Again the goal of my project is to learn about different religions, different traditions, and ultimately different people. If these questions are ignorant, please forgive me, I am still at the beginnings of this project, and please accept this humble gift, a transcript of the Dalai Lama’s Boston talk. 

Spotlight on Tibetan Buddhism I: A Review of Beyond Religion by H.H. Dalai Lama

      

        This is my first post and thus the first spotlight on religion. For any spotlight series I will review three things, typically in separate posts, where possible. 1) A central book, in this case Beyond Religion by H.H. Dalai Lama 2) the content and experience of a particular sermon, teaching, or event 3) any outside criticism and/or interviews with believers/practitioners.

        Each book review will start with a 140 word (or less) summary. This is arbitrary, but I find it helps me focus on the most salient material and also easier on the reader. Then I will, admittedly, from my own point of view critique the book. Putting out my criticism should be seen as the beginning of a conversation not the end. If you think I am being too generous or unfair say something. We must engage in difficult conversations to become more religiously literate, which is important in this global society.

Summary of Beyond Religion:  

         

        Today we emphasize materialism, not inner values. Compassion, the desire to alleviate suffering, is the central inner value. We are born needing compassion, but not religion. The basis of ethics can no longer be religious, because there are many different religions, though religion can and does help cultivate inner values. Compassion, when practiced, expands to include all beings. Because we are born needing compassion, ethics are principles for inner self-regulation that promote well-being in ourselves and others, and are not primarily a method for reining in destructive tendencies, though these exist. Changing yourself is necessary to change the world. Destructive emotions can obstruct ethical life. Overcoming destructive emotions means recognizing they can and should be overcome. Accepting hardships and cultivating contentment help develop inner values. Meditation with moderate effort over a long period leads to the cultivation of inner values.

The Good:

            

       In general I am a fan of the Dalai Lama. His call for peace and mindfulness are important in a society that neglects or dismisses spirituality. He also has a deep respect for science and even incorporates scientific findings in Beyond Religion. I think he is right that the contemporary world does not emphasize inner values, that compassion is very important, and that the basis of ethics can no longer be religious.

The Questionable:

       

       There are two things I found questionable in this book. The first is H.H. Dalai Lama’s mostly implicit conception of religion and the second is his conception of human nature.

       When the Dalai Lama discusses religion he seems to take the central task of Buddhism, the alleviation of suffering, and apply it to all religion: “Even the very concept of religion, I think, has arisen out of this quest [for happiness],” pg. 27. Alleviating suffering is a concern for most, if not all, major religions, but it is most central to Buddhism. In most theistic religions suffering is a theological problem that is difficult to overcome. Take the example of Christianity. Most major Christian theologians have written about the seeming incompatibility of the existence of undue suffering with the existence a loving God. Why is there suffering is a difficult question to answer from a Christian perspective, whereas in Buddhism suffering is the result of human desire and can be alleviated by the proper state of mind and meditative practices. More central to Christianity is salvation, which in most Christian theologies does entail the prevention of eternal suffering; however, the Buddhist is much more concerned about the alleviation of suffering in the present life. This is in part because in most Buddhisms the way to achieve good karma and thus a good reincarnation is to aid in the alleviation of suffering. Faith is stressed in most Christianities, while actions are stressed in most Buddhisms, including Tibetan Buddhism. I place his conception of religion under questionable, because I cannot deny that the vast majority of religions do have something to say about ethical conduct. However, I do not think that ethics, alleviation of suffering, and the development of inner values are quite as central to all religions as H.H. Dalai Lama believes them to be.      

      

        H.H. Dalai Lama likely has an overly optimistic view of human nature. He states that human nature is predominately oriented toward kindness, pg. 18. He has good reasons, some of them scientific, to focus on this orientation toward kindness. though he is cherry picking the evidence. It is true that scientists studying emotion and well-being have found that people do tend to be happier when they make others happy. However, he does not acknowledge scientific studies suggesting that schadenfreude, taking pleasure in others misfortune or suffering, is as biologically rooted in human nature as our desire to make others happy. He could easily claim that schadenfreude tends to be one of the destructive emotions or tendencies; however, the fact that this emotion occurs at a very early age and is felt in adulthood undermines his generally positive conception of human nature. The existence of psychopaths, people who have no qualms taking advantage of a person’s compassion also poses a problem for his project. If he is willing to admit psychopathy as an exception then the universal ethic he is trying to construct becomes less universal. Or if he believes that these people can change and are fundamentally good, then he has to explain psychopathy, often considered to be innate. Schadenfreude and psychopathy are serious problems for his conception of human nature, but this is filed under questionable for two reasons. 1) He does admit that we all have destructive tendencies 2) The problems of schadenfreude and psychopathy were not addressed, instead of being addressed poorly.

The Bad:

      

       Frankly, I find nothing that can be categorized as bad in Beyond Religion. Though at times the book can be repetitive and perhaps slightly shallow, it is mostly a laudable attempt at constructing a general and secular ethical system.