Resonances with His Holiness, the Dalai Lama’s book Toward a True Kinship of Faiths: How the World’s Religions Can Come Together, New York: Doubleday, 2010.
The Dalai Lama’s, Toward a True Kinship of Faiths, is a timely and much warranted intervention. There is considerable momentum that has been built up over the past decade as religious practitioners have sought to grasp with a world that is increasingly mired in violence. The immediate after effects of 9/11, and the colossal response that unleashed even greater violence in the continuing wars in Iraq and Afghanistan, forced religious practitioners who find war and violence so abhorrent to take stock and realise that global problems necessarily require global solutions that can only be achieved through partnerships. Indeed, whilst most religious practitioners have always been cognizant of the centrality of the fraternity of the human faiths, the events at the turn of this century have meant that they have had to respond with conviction about the kinship of faiths. If they had not done so, there is a very strong probability that the very fanatics (and they are there in every religion) that unleashed such violence would have dominated the political and religious landscape. Globalisation, as the Dalai Lama has noted, means that we do not have the luxury to be either exclusionist or isolationist. Our interdependence both in terms of the sacred and the secular are vital to our future existence on this planet.
It should not be unexpected that the core themes and values that the Dalai Lama has espoused in this book are deeply resonant with religious practitioners. I am not surprised that the book chronicles his encounters with practitioners of other religions (often mystics) and that he comes to understand their faiths through these personal exchanges. What is absolutely clear is, that in the Dalai Lama, we have a practitioner who is firmly entrenched and ensconced within his own Buddhist tradition and that his engagements are about the resonances, the beauty and the love that are common to all religions. It is a testimony to his beliefs and his humility that his own three principal commitments or missions are, first and foremost founded on universal concerns and then only to serve his own community aimed at solving the continuing Tibetan crisis.
Hence, I read Toward a True Kinship of Faiths, not as a textbook about the world’s religions but as an engagement with the other religions that reveals to oneself the universality of the principles that underpin each religion. For me, it is virtually impossible to ever fully master your own tradition, let alone be able to be fully conversant of all the major religions of the world. I am increasingly convinced that one cannot represent one’s own faith, but can only reflect it because religions are too pure and vast. The basic knowledge of another religion allows for a platform, from where one can not only understand that the other religion is not alien but rather that it resonates with your own. More importantly, each engagement, each encounter, is an opportunity to renew your own faith and to sharpen and appreciate the depths of your own religion and tradition. When religious practitioners come together they speak a common language – a universal language that evokes the virtues and love they share of a common higher force with whom they are in harmony.
The Dalai Lama’s account of his encounter with each practitioner, indeed his journey through the world’s religions as a mere monk is as much about his own understanding of Buddhism and its nuances and complexities as it is about keeping company with those who have attained an exalted status that he can readily identify. That, they are virtually mirror images of himself in other traditions does not surprise me at all. Religious practitioners always seek out kindred spirits and they do not choose to be religious leaders – that mantle is often thrust upon them through a ‘calling’.
In each encounter, each meeting, each engagement with members of another religion the Dalai Lama sees an opportunity to learn from the other. This is a quality that is very close to the heart of a Sikh because by definition he or she has a lifelong ambition to learn. Because the Dalai Lama’s primary purpose is not to pursue an academic study of comparative religions, his engagements are necessarily personal and his interpretation and interpolation of other religions’ core values is a product of such encounters. This goads one to practice rather than merely theorise such core values. For someone that has endured such pain and suffering, not only at a personal level through the condition of exile, but also that of his people, there is little wonder that the founding principle of his engagements is compassion. Again, I share this passion for compassion as it is the founding principle of all Dharams but one that is particularly resonant for me as a Sikh. The recently formulated Karen Armstrong’s ‘Charter for Compassion’ is a relevant call for action. However, compassion by itself is not enough. It must be mobilised and the best way to do that is to invoke forgiveness. For when one forgives – even God is compelled to be part of the act. Forgiveness is like the purest gift – where one gives without any expectation of return.
The positive engagement that the Dalai Lama has with all religions is indicative of his great open mindedness, and reflects his own deep spiritual understanding and achievement. Again, it is one that I find deeply drawn towards. If one accepts the logic of the infinite capacity and context in which God operates – that all religions are his gift to humanity – there is no way that one can see this diversity as problematic. Rather, one can only be left in awe of the multifarious ways in which the Divine operates. With one’s personal tradition and belief, accepting the universality of God, one must accept the fraternity of His religions and peoples whilst at the same time remaining true to one’s own tradition.
Approached from such a perspective, the question of religious exclusivity ceases to be a problem. I share the observation that the Dalai Lama makes:
...diversity of religion becomes not an awkward problem; rather, it becomes an adornment of the human spirit and its long history. It is something to be celebrated rather than bemoaned. Understood thus, the urge to convert others to one’s own faith loses its force. In its place arises a genuine acceptance of the reality of other faith traditions. Then, instead of seeing others as an aberration, or at worst as a threat, one can relate to others out of a sense of deep appreciation for their profound contributions to the world (156).
The Dalai Lama’s program for the promotion of inter-religious harmony and understanding based on the four key elements below, resonates unreservedly with mine:
1. Dialogue between scholars of religion on the academic level regarding the convergences and divergences of their respective faith traditions and – more important – the purpose of these different approaches;
2. Sharing of deep religious experiences between genuine practitioners;
3. High profile meetings of the religious leaders to speak and pray from one platform; and
4. Joint pilgrimages to the world’s holy places (133).
There is little doubt that the world has become increasingly close, we now live in a global village. However, the costs of such proximity are that our problems and challenges are truly global and vast. The world’s religions are our collective repository of all that is good; provided that these are rightly interpreted and acted upon, and not misused. These resources must be marshalled to ensure that we live together, not simply to co-exist peacefully but to ensure that we leave the planet in better shape than when we inherited it. To this end, the Dalai Lama’s program for the promotion of inter-religious harmony and understanding is an absolute necessity which must be brought into action with great rapidity.
Bhai Sahib Bhai Mohinder Singh
November, 2010
Birmingham
Annexure
Additional notes: Some relevant quotes from Guru Granth Sahib Ji (1708-eternity) – the eternal timeless guru and Guru Gobind Singh Ji (1666-1708) – the tenth guru of the Sikhs.
A. Nomenclature/Terminology
· Intrafaith diversity – one cannot represent ones faith, only reflect (religions are too pure and vast).
· Problem of language / nomenclature - Serious reflection is required on definitions of Dharam / religion / faith / tradition / belief / spirituality – interchangeability can/does cause non-clarity and confusion.
· Interfaith must develop its own vocabulary – what do faith practitioners mean when they talk about their Dharam / religion / spirituality etc?
· Need to develop a common vocabulary that all the family of faiths can relate to – scriptural equivalents are not availably possible – but important to note and detect resonances for enrichment.
B. Diversity - in diversity there is unity, and in unity there is strength
· Each religion is born out of an infinite context.
· Impossible for all to follow the same religion.
· Uniqueness and respect for uniqueness – should be celebrated and enjoyed – difference needs to be honoured
· Diversity should not be confused with exclusivity.
Important to note that diversity is to be celebrated and is not a threat
Resonates with Sikh philosophy
1. All of humanity is but one family. Guru Gobind Singh Ji
2. First God created the light by His creative power. He made all people. From the one light, the entire Universe welled up, so how dare we consider some good and others bad? Guru Granth Sahib Ji, p1349
3. The Khalsa is God’s Army. It was created with His joyful prerogative. As long as the Khalsa remains unique - I will bestow on it all my power. But if the Khalsa succumbs to banality - such a Khalsa I will forsake. Guru Gobind Singh Ji
C. Religious Exclusivism
Religion exists in an Infinite context. God is Infinite and thus religions exist in that Infinite context. In exclusivism there also a shade of fundamentalism.
In a way exclusivity is necessary – one must respect one’s own identity before one respects another’s. That is why there is need for good mooring and grounding in one’s own religion. One who is strong does not suffer from insecurity. One who is weak shies away from dialogue. Fundamentalist exclusivism is practised by those who are weak in their own identity and faith – interfaith engagement and cooperation can become a problem for them.
The bright side of exclusivity is uniqueness. A Sikh should be humbly proud of being a Sikh; a Jew should be humbly proud of being Jewish etc. The danger comes when you are exclusive but will not respect anyone else. Other religions are not a threat, they should be seen as a source of enrichment, “variety is the spice of life”.
D. Religious Conversion - forced or coercive
· This causes much difficulty. The logic is simple – one is born and finds oneself in a particular religion. Believes in a God and believes that He doesn’t blunder. One’s duty is to become a good faith practitioner of the particular faith one is born in. One must above all respect that identity and uniqueness. One must however not fail in appreciating one’s own identity in order to respect others.
The issue of conversion has become magnified due to changed global conditions. Previously religions were contained within geographical locations - now they are spread far and wide. Global mass migration demands that our attitudes are rethought, and that we embrace a new consciousness and overhaul our mindsets.
E. Selflessness and sacrifice
A Sikh is required to go beyond Coexistence – to go beyond oneself and sacrifice for the other
· Coexistence may sound mechanical and mundane like live and let live without respect and love for each other.
· One must go beyond coexistence and be prepared to love and sacrifice for the other.
1. Ethics of restraint
2. Ethics of compassion – the Hold Dalai Lama’s book is an elaboration of Karen Armstrong’s Charter of Compassion. However the way forward and application of compassion, is forgiveness.
3. Attainment of pure altruism – Nishkaamta / selflessness is GNNSJ’s founding principle
4. Nishkaamta and selflessness – Core principle of Sikh Dharam is also one of the Dalai Lama’s 3 essences
Nishkam means much more:
· Benevolence (duty) versus Charity (gives superiority)
· A Sikh should be benevolent and altruistic
· One should not look down on someone and feel pity
4. I do not seek power, and I do not seek liberation. My mind is in love with Your Lotus Feet. Guru Granth Sahib Ji, p534
F. Compassion
· Compassion is the foundational base structure without which Dharam/Religion will collapse – as a faith practitioner, one cannot ever discard compassion / forgiveness even for a mini-second or a ‘moment’ which has no magnitude in strict scientific terminology.
· First comes compassion – this sustains with religious practice when you remain plugged-in and connected with the Divine from moment to moment in your life, the Sikh Dharam recommends remembering God with each breath
5. Those who do not forget the Lord, with each breath and morsel of food, whose minds are filled with the Mantra of the Lord's Name - they alone are blessed; O Nanak, they are the perfect Saints. Guru Granth Sahib Ji p319
· Unless you are compassionate you will not forgive
· Humility and compassion are both needed in order to forgive
6. Says Kabeer, where there is spiritual wisdom there is righteousness and dharam; where there is falsehood there is sin; where there is greed there is death; and where there is forgiveness there is God Himself. Guru Granth Sahib Ji, p1372
7. Nanak seeks the company of the lowest of the low class, the very lowest of the low. Guru Granth Sahib Ji, p15
G. Emancipation/Salvation
Mukti – salvation / emancipation – one can be emancipated whilst one is still living if one nullifies and conquers ones ego which is the worst affliction of a human being
8. Remain dead while yet alive, and you shall be welcomed in the Court of the Lord. Guru Granth Sahib Ji, p176
H. Suffering and pain
For the Holy Dalai Lama – exile has surely brought suffering and pain – with which realisation gets sharpened
· Realisation is a product / function of suffering and pain
· Pain will sometimes bring you condemn / belittle / complain / curse – but Dalai Lama did none of these so it is a sign and definition that he is an exalted soul
9. Suffering is the medicine, and pleasure the disease, because where there is pleasure, there is no desire for God. Guru Granth Sahib Ji, p469
I. Holy Company and Congregation - Seeking good company, Sangat
Choose good exalted friends and company – resonance of his meetings with other faith practitioners and who are treading the same path.
10. One who joins the Sat Sangat, the company of the holy, is saved. Guru Granth Sahib Ji, p10
J. The Dalai Lama’s spiritual characteristics/credentials (apparent from the book)
· He is ready to learn – resonates with definition of a Sikh – Sikh is a learner all their life
· He sees in himself the role of a servant – it is not the leadership one should hanker for, but service (sewa) – this again resonates with the Sikh philosophy – prayer and service are two of the key pillars of Sikh Dharam. The third is Keertan (singing Gods praises)
11. In this Dark Age of Kaljug, the Kirtan of the Lord's Praises are most sublime and exalted. Guru Granth Sahib Ji p1075
12. O my mind, sing such Praises of the Lord, which shall be of use to you here and hereafter. Guru Granth Sahib Ji p236
The book may be judged as a broad and good explanation/interpretation of religions message. The Holy Dalai Lama however does not just theorise and merely encounter religion, he comes out as practising it day in day out and that makes all the difference.
· One may argue and not accept that a new “modality” or paradigm has been launched as other traditions have been emphasising the same for a long, long time. However, I salute his Holiness’ simplification and explicitness
· One can argue that there is nothing wrong with any religion, it’s only that religions have been hijacked through misinterpretation, misquotation and misuse. They also malfunction because of widespread non-practice and misunderstanding, this paves the way for narrow fundamentalism and fanaticism.
K. Mystical experience
· It is not possible to reach the Divine without mystical experience – mystical moments and events are incomprehensible for finite mortals.
· These experiences are beyond human logic, rhyme or reason; similar to grace. This is not confined to any secular or spiritual principles or limitations; I believe it operates under God’s prerogative, which we humans cannot fully comprehend
· It brings about a sense of awe, wonder and amazement.
· As mystical experience remains within the Infinite context, the mystery shall ever remain – one will never be able to make the ‘last’ statement about the immortal and the infinite.
· Mystic experience is synonymous with wonder and awe, the impossible becoming possible, this is mystical experience, through a flash of piety and grace
13. He could appoint a worm as king, and reduce an army to ashes. Guru Granth Sahib Ji, p144
14. He made angels out of men, without delay. Guru Granth Sahib Ji, p462
15. Wonder and awe is the sound current of the Naad, wonder and awe is the knowledge of the Vedas.
Wonder and awe are the beings, wonder and awe are the species.
Wonderful are the forms, wonderful are the colors.
Wonderful are the beings who wander around naked.
Wonderful is the wind, wonderful is the water.
Wonderful is fire, which works wonders.
Wonderful is the earth, wonderful the sources of creation.
Wonderful are the tastes to which mortals are attached.
Wonderful is union, and wonderful is separation.
Wonderful is hunger, wonderful is satisfaction.
Wonderful is His Praise, wonderful is His adoration.
Wonderful is the wilderness, wonderful is the path.
Wonderful is closeness, wonderful is distance.
How wonderful to behold the Lord, ever-present here.
Beholding His wonders, I am wonder-struck.
O Nanak, those who understand this are blessed with perfect destiny. Guru Granth Sahib Ji p463
