Dalai Lama Attends Interfaith Conclave on Peace and Religious Harmony in Assam

Despite the early morning fog in Delhi, His Holiness the Dalai Lama’s flight took off on time this morning and duly landed punctually in Guwahati, capital of Assam. His host, Bhaskar Dutta-Baruah, of the Lawyer’s Book Stall (LBS), a well-established Assamese publisher and bookseller, was there to receive him. Tibetans and Assamese were gathered outside his hotel on the banks of the stately flowing Brahmaputra to greet His Holiness and he was offered a traditional welcome by both communities.

After lunch, a short drive brought His Holiness to Rabindra Bhawan, venue of an Interfaith Conclave on Peace and Religious Harmony. He met the spiritual representatives with whom he was to share the platform for some minutes before they all took their seats on the stage. Prof Ranjit Dev Goswami gave a welcome address in which he introduced them to the audience, before inviting them to join together to light the lamp inaugurating the occasion.

Swami Sumanasananda Maharaj of the Ramakrishna Mission, Cherrapunjee, gave the first presentation. He referred to the Sanatana Dharma or Eternal Dharma, comparing it to a great banyan tree that provides shelter for many, while its manifold roots and branches represent many paths to god. He quoted Sri Ramakrishna, who realized that all spiritual paths lead to the same goal, declaring "As many faiths, so many paths."

Buddhist bhikku, Ven. Bimalankur Mahathera of Jorhat Buddha Vihar spoke in Assamese, but remarked in English that Buddhism had never interfered with or damaged any other spiritual tradition. He was followed by Sri Narayan Chandra Goswami, Satradhikar of the Natun Kamalabari Satra, a local Vaishnav tradition, who is a noted literary scholar, who also spoke only in Assamese.

Father Thomas Menamparampil, Archbishop Emeritus of Guwahati thanked God for bringing together this group of people of different faiths. He acknowledged His Holiness’s efforts to encourage people to cultivate compassion, which he views as the common ground between our various spiritual traditions. Dr. Taufiqur Rahman Borbora, an Islamic scholar spoke of Islam as a religion of peace and outlined the five articles and six principles of Muslim practice. Gyani Swaran Singh for the Sikh tradition, after a stirring chant from the scriptures spoke in Punjabi and described a path to God not through intelligence but through surrender. He also remarked the importance of living in society without disturbing others. After him, Sri Kapoor Chand Jain, a Jain scholar suggested that Jainism has roots in pre-Vedic India. It is concerned with the purification with regard to self and ahimsa or non-violence in relation to others, based on the determination not to do others harm.

After addressing him as Mahapurush or a ‘great man’, Prof Goswami request His Holiness to speak. He began by saluting his religious brothers on the platform and greeting his brothers and sisters in the audience. He continued:

“Although I have passed through Guwahati airport many times on my way elsewhere, this is the first time I’ve come back to visit the city formally since I left Tibet nearly 55 years ago. It’s appropriate that the occasion should involve an interfaith event like this and I’d like to thank the organizers for arranging it. I’d also like to thank each of the previous speakers for giving us a sense of their faith.

“The main practice of all major religions is love and to defend it against obstacles we need tolerance and forgiveness. Consequently, all major religions talk about compassion, tolerance, contentment, and self-discipline. The masters of our various traditions have been realistic in their teaching. Because self-centredness often leads to greed, they all advised cultivating contentment and simplicity in our lives. Over the last 40 years or so, I’ve had many opportunities to meet with teachers of many traditions and learned that we all talk about love. If we had really put it into practice, there’d be no barriers between us, and the cancer of corruption would not have arisen. And frankly, we have enough problems in the world without adding religious conflict to them.”

His Holiness clarified that while in terms of an individual’s own practice the idea of one truth, one faith makes a great deal of sense, the reality in society at large is that there are several truths and many faiths. There are people living in many parts of the world who don’t have much contact with other religions. However, India is a pluralistic, multi-religious society, in which home grown religions like Hinduism, Jainism and Sikhism flourish alongside religions that have come from outside like Christianity, Islam, Zoroastrianism and Judaism. All these faiths live peaceably together in harmony.

“I consider myself a messenger of ancient Indian thought,” His Holiness said to some applause, “wherever I go I speak about ahimsa and inter-religious harmony. Although there are clearly philosophical differences between them, all religious traditions have a similar message. I often observe that the Hindu and Buddhist traditions are like brothers, but from a philosophical viewpoint we take different stands. Where Hindus believe in the existence of atman, Buddhists argue for its opposite, anatma or selflessness. I have discussed these differences closely. Although there are some Swamis and sadhus more concerned with performing elaborate rituals, there are others well-read and deeply knowledgeable. I met such a Swami in Mathura a couple of years ago and we had illuminating discussions. He shed a lot of light on the branches of the Samkhya tradition that don’t assert the existence of a creator. But when it came to the contradiction between atman and anatma, I said, “Theories about the soul, or atman, are your business; selflessness, or anatma, is mine.”“

His Holiness explained that just as the Buddha appears to have taught different things to different people at different times and in different places because people are of different dispositions, so we may think of our various religious traditions as having arisen at different times, in different places, appealing to people of different dispositions. He pointed out that once we take such variations into account, we must also remember that among the 7 billion human beings alive today, 1 billion say they have no faith or interest in religion.

“If we talk to such people about heaven and hell, or about God or the Buddha, they are likely just to say, ‘We don’t care about that.’ To appeal to them and introduce them to the sound source of human happiness, we need to present a sense of ethics that does not draw on any particular religious tradition. This I refer to as secular ethics. And to support this I suggest that just as we teach about physical hygiene in the interest of good health, we now need to teach about mental or emotional hygiene too.”

His Holiness stressed that when he speaks about secular ethics he is not decrying religious tradition. Rather he uses the word in the way it is used in India to indicate not disdain, but respect for all religions and for those who follow none. He said:

“This has been just a report to my spiritual brothers about my concern to ensure the flourishing of human happiness and the fostering of harmony between our religious traditions. I am very happy we could meet together like this.”

As the audience expressed its appreciation with warm applause, His Holiness offered a kata, a white silk scarf to each of the participants. Sri Jatin Hazarika offered a vote of thanks. He expressed gratitude to His Holiness for gracing the occasion; gratitude to the Government of Assam for their help and support and to the LBS Foundation for taking the initiative.

Original link to article: http://www.dalailama.com/news/post/1075-interfaith-conclave-on-peace-and-religious-harmony-in-assam

His Holiness the Dalai Lama Introduces 'Secular Ethics' to Vietnamese

Dharamshala, India - 7 November 2013
By Jane Cook, The Tibet Post International

The spiritual leader of Tibet His Holiness the Dalai Lama met with 71 Vietnamese CEO's, artists and intellectuals. Mostly women, he began by emphasising his and their common humanity.

His Holiness said that neurologists will tell you that Tibetan and Vietnamese brains are the same, along with emotions and intelligence. "Therefore, we have the same potential to think more deeply about the situation we find ourselves in."

He remarked that society and our education system is oriented toward material development and values, which results in a general lack of moral principles. He discovered from his guests that the Vietnamese economy has grown immensely over the last 30-40 years, that literacy is about 95% and there are probably only 2 billionaires in the country.

He commented that corruption has become like a cancer in the world and it is mostly the poor who suffer. This and climate change are among the major challenges today. Corruption takes place because of a lack of ethics. His Holiness suggested that ways must be found to instil basic values like honesty into the younger generation - otherwise corruption will continue to fester. This is why he believes so strongly in fostering secular ethics in the education system, giving a basis to resolve the majority of today's problems.

Inviting questions from the audience one woman said she was a Buddhist and when her friends ask for help and advice she tells them to ask the monks. They insist they are more interested in what she has to say, so what should she do? His Holiness replied that in a world increasingly interdependent it is time to develop global responsibility and help each other and promote human values.

Another questioner said that she knew people who didn't find prayers and ritual helpful and His Holiness replied that if this was the answer to overcoming suffering the Bodhisattvas would already have done it. The Buddha, he said, shows us the path to truth and reality and it is up to us to follow it.

His Holiness observed that at an inter-religious conference in India, all religions tended to address three questions: What is the self? Does it have a beginning? and Does it have an end? "He explained that only Buddhism teaches that the self is not something that has a solid, independent existence, but is designated on the basis of body and mind."

Referring to the Four Noble Truths he highlighted two patterns of casualty: suffering and its cause as described by the first two truths and cessation and the path to it outlined in the third and fourth truths. Cessation of suffering, he said, is brought about by practicing the path and that the path consists of three trainings in concentration and wisdom based on ethics.

Link to original article http://www.thetibetpost.com/en/news/international/3715-his-holiness-the-dalai-lama-introduces-secular-ethics-to-vietnamese

Dalai Lama to Build Bridge Between Western Science, Eastern Faith

The Dalai Lama, spiritual leader of the Tibetan people, is on a mission to build a bridge between western science and eastern faith. The Tibetan Buddhist leader is scheduled to spend the rest of 2013 in Mexico, the United States, Japan, and India, teaching Buddhism and speaking about compassion and happiness. Many heads of State refuse to schedule a meeting with the holy Tibetan leader, fearing that such a meeting would anger the Chinese government. China refuses to acknowledge Tibet as an independent Buddhist nation and feels that any world leader who deigns to speak with the Dalai Lama is in favor of a non-unified China.

The current Dalai Lama, who is the fourteenth Lama, was forced to secede control of his territory to China in 1950 before he went into exile. Sovereignty of the tiny mountain nation of Tibet has been a hard point of controversy since that time. Although the Dalai Lama, a leader chosen by the Tibetan Buddhists, practices no real political control in Tibet, the Chinese government believes that his existence is a threat to their sovereignty. In an effort to spread spiritual wisdom, the high-profile Buddhist has turned his attention to enlightening the rest of the world and remaining peaceful. His public appearances and speeches are always given freely, as he will not accept payment except to cover the costs of venue rental.

This week in Mexico, the Dalai Lama was welcomed by members of the Buddhist faith and he will be supported by members of the Catholic Church as well. Mexican President Enrique Peña Nieto, however, did not greet the Tibetan leader upon arrival in Mexico, nor does he have any plans to meet with him. This is the first time in several Mexican administrations that a President or government representative has not come forward to greet the Dalai Lama and the snub is believed to be Peña Nieto’s way of appeasing China. Being politically ignored, however, is nothing new for the 78-year old Buddhist, who was snubbed by US President Obama and Canadian Prime Minister Harper during visits in 2009.

Since his exile in 1959, the Dalai Lama, considered by his followers to be the reincarnation of the very first Tibetan leader, has lived in India. From his headquarters in his adoptive country, the monk has petitioned heartily for the rights of his fellow Tibetans and even set up immigration avenues for his countrymen in India. During his 2013 world tour, the leader who has inspired millions of people worldwide hopes to create a stronger bridge between his own eastern philosophies and western science. Never one to shame modern science, the Dalai Lama instead follows a spiritual path that deems all pursuits of knowledge worthwhile.

His Holiness does, however, feel that to be successful, science must be guided by ethics. He says in his book The Universe in a Single Atom, “unless the direction of science is guided by a consciously ethical motivation, especially compassion, its effects may fail to bring benefit. They may indeed cause great harm.”

by Mandy Gardner on October 11, 2013
http://guardianlv.com/2013/10/dalai-lama-to-build-bridge-between-western-science-eastern-faith/

Dalai Lama: Seek Riches & You'll Never be Satisfied

In a pair of thoughtful, meditative sessions in Louisville, the spiritual leader urged love above all.

Peter Smith, The (Louisville, Ky.) Courier-Journal, 5-20-13

The Dalai Lama's second day in Louisville started on a solemn and contemplative note as he began two sessions of teachings at the KFC Yum! Center on Monday morning.

The stage filled with monks and nuns sitting cross-legged in straight-backed postures, their robes of various shades reflecting a diverse group of Buddhist ethnic and spiritual traditions. Tibetan monks chanted Buddhist sacred texts in deep, rhythmic tones, which gradually transitioned to a contemplative solo electric cello performance by Michael Fitzpatrick.

The spiritual leader of Tibetan Buddhists sat cross-legged on a custom-made throne, indicating his status as teacher, beneath a large tapestry illustrating the Buddha and other sacred figures.

Whereas Sunday's gathering at the Yum! Center had more of a celebratory feel and involved a general call for people of all faiths to work toward compassion and peace, Monday's gathering was quieter and had a more specific focus on Buddhism.

The Dalai Lama mixed in laughter and simple lessons along with more in-depth instruction on Buddhist concepts of enlightenment and techniques of meditation. He spoke at times through a translator and at others in his own broken English.

"So, now completed," he said at the end of two long sessions, during which fatigue began to show on some audience members' faces but not on that of the 77-year-old Dalai Lama. "I am hopeful not very tired."

While his direct spiritual authority extends only to Tibetan Buddhism — just one branch among many in the religion — his talk drew many from other ethnic and philosophical traditions. Representatives of Chinese, Thai, Vietnamese and other branches were on stage.

An estimated 7,000 attended. David Nguyen of California was particularly impressed that a religious leader would be so tolerant of other religions, "how they all get the point across but through different methods."

Magnolia Grove Monastery in Mississippi, home to monks and nuns following in the tradition of Vietnamese Buddhist teacher and author Thich Nhat Hanh, sent a vanload of residents on the seven-hour trip to Louisville.

Abbot Billy Hoang said the Dalai Lama's talk encouraged the group in its goal to "bring mindfulness and peace for everyone."

The title of the Dalai Lama's talk was "Atisha's Lamp for the Path to Enlightenment," a teaching dating back to Tibet.

But before delving into the topic, the Dalai Lama spoke more generally on religion and spirituality, saying people who seek material riches can never be satisfied because they "always want more."

He said any guest to a family's home can sense if there is affection, making it an enjoyable visit even if the family is poor and has little food to offer. And a rich home "cannot produce affection, even if a lot of decoration," he said.

Religions have varying views on such things as whether there is a divine creator, but they share the "same aim, same purpose, to stimulate the practice of love, compassion."

He said he tells audiences in countries that are not traditionally Buddhist that he discourages people from converting to Buddhism, saying it can "create more problems, more confusion. Better to keep one's own tradition."

He said non-Buddhists should take from his talk any lessons that help them grow in compassion, and he urged Buddhists to keep striving in their spiritual practices.

"Through familiarization, gradually it become easier," he said.

He concludes his visit with a talk to students at the Kentucky Center on Tuesday.

See a brief video: http://www.usatoday.com/story/news/2013/05/20/dalai-lama-louisville/2344393/

Dalai Lama: Does Technology Give Us Peace?

When we rise in the morning and use technology by listening to the radio or reading the newspaper, we are confronted with the same sad news: violence, crime, wars, and disasters. I cannot recall a single day without a report of something terrible happening somewhere. Even in these modern times it is clear that one’s precious life is not safe. No former generation has had to experience so much bad news as we face today; this constant awareness of fear and tension should make any sensitive and compassionate person question seriously the progress of our modern world.

It is ironic that the more serious problems emanate from the more industrially advanced societies. Science and technology have worked wonders in many fields, but the basic human problems remain. There is unprecedented literacy, yet this universal education does not seem to have fostered goodness, but only mental restlessness and discontent instead. There is no doubt about the increase in our material progress and technology, but somehow this is not sufficient as we have not yet succeeded in bringing about peace and happiness or in overcoming suffering.

We can only conclude that there must be something seriously wrong with our progress and development, and if we do not check it in time there could be disastrous consequences for the future of humanity. I am not at all against science and technology – they have contributed immensely to the overall experience of humankind; to our material comfort and well-being and to our greater understanding of the world we live in. But if we give too much emphasis to science and technology we are in danger of losing touch with those aspects of human knowledge and understanding that aspire towards honesty and altruism.

Science and technology, though capable of creating immeasurable material comfort, cannot replace the age-old spiritual and humanitarian values that have largely shaped world civilization, in all its national forms, as we know it today. No one can deny the unprecedented material benefit of science and technology, but our basic human problems remain; we are still faced with the same, if not more, suffering, fear, and tension. Thus it is only logical to try to strike a balance between material developments on the one hand and the development of spiritual, human values on the other. In order to bring about this great adjustment, we need to revive our humanitarian values.

I am sure that many people share my concern about the present worldwide moral crisis and will join in my appeal to all humanitarians and religious practitioners who also share this concern to help make our societies more compassionate, just, and equitable. I do not speak as a Buddhist or even as a Tibetan. Nor do I speak as an expert on international politics (though I unavoidably comment on these matters). Rather, I speak simply as a human being, as an upholder of the humanitarian values that are the bedrock not only of Mahayana Buddhism but of all the great world religions. From this perspective I share with you my personal outlook – that:

1. Universal humanitarianism is essential to solve global problems;
2. Compassion is the pillar of world peace;
3. All world religions are already for world peace in this way, as are all humanitarians of whatever ideology;
4. Each individual has a universal responsibility to shape institutions to serve human needs.

http://www.sharnoffsglobalviews.com/materialism-depression-006/ April 10, 2013

A Collaboration Between Science and Religion

By His Holiness Tenzin Gyatso, the 14th Dalai Lama

These are times when destructive emotions like anger, fear and hatred are giving rise to devastating problems throughout the world. While the daily news offers grim reminders of the destructive power of such emotions, the question we must ask is, what can we do to overcome them?

Of course such disturbing emotions have always been part of the human condition - humanity has been grappling with them for thousands of years. But I believe we have a valuable opportunity to make progress in dealing with them, through a collaboration between religion and science.

With this in mind, I have, since 1987, engaged in an ongoing series of dialogues with groups of scientists. Organized by the Mind & Life Institute, they have been on topics ranging from quantum physics and cosmology to compassion and destructive emotions. I have found that while scientific findings offer a deeper understanding of such fields of knowledge as cosmology, it seems that Buddhist explanations can sometimes give scientists a new way to look at their own field.

Our dialogue has provided benefits not just for science, but also for religion. Though Tibetans have valuable knowledge about the internal world, we have been materially backward partly because of a lack of scientific knowledge. Buddhist teachings stress the importance of understanding reality. Therefore, we should pay attention to what modern scientists have actually found through experiment and through measurement the things they have proved to be reality.

At the beginning of these dialogues there were very few of us from the Buddhist side at first just myself and two translators. But recently, we have started to introduce modern science studies in our monasteries, and at our most recent science dialogue there were twenty or so Tibetan monks in the audience.The goals of the dialogue are on two levels. One is at the academic level, the expansion of knowledge. Generally speaking science has been an extraordinary tool for understanding the material world, making vast progress in our lifetime though of course there are still many things to explore. But modern science does not seem to be as advanced regarding internal experiences.

In contrast, Buddhism, an ancient Indian thought, reflects a deep investigation into the workings of the mind. Over the centuries many people have carried out what we might call experiments in this field and have had significant, even extraordinary, experiences as a result of practices based on their knowledge. Therefore, more discussion and joint study between scientists and Buddhists scholars on the academic level could be useful for the expansion of human knowledge.

On another level, if humanity is to survive, happiness and inner peace are crucial. Otherwise the lives of our children and their children are likely to be unhappy, desperate and short. The tragedy of 11th September 2001 demonstrated that modern technology and human intelligence guided by hatred can lead to immense destruction. Material development certainly contributes towards happiness - to some extent - and a comfortable way of life.  But this is not sufficient.  To achieve a deeper level of happiness we cannot neglect our inner development.  I feel, for example, that our sense of fundamental human values has not kept pace with powerful new developments in our material abilities.

For that reason I have been encouraging scientists to examine advanced Tibetan spiritual practitioners, to see what effects of their spiritual practice might be of benefit to others, outside the religious context. One approach would be to take the help of scientists in trying to make the workings of these inner methods clear. The important point here is to increase our understanding of the world of the mind, of consciousness, and of our emotions.

Experiments have already been carried out that show some practitioners can achieve a state of inner peace, even when facing disturbing circumstances. The results show such people to be happier, less susceptible to destructive emotions, and more attuned to the feelings of others. These methods are not just useful, but cheap: you don't need to buy anything or make anything in a factory. You don't need a drug or an injection.

The next question is how are we to share these beneficial results with people beyond those who happen to be Buddhists. This does not concern Buddhism as such or any other religious tradition - it is simply a matter of trying to make clear the potential of the human mind. Everybody, whether rich or poor, educated or uneducated, has the potential to lead a peaceful, meaningful life. We must explore as far as we can how that can be brought about.

In the course of that exploration, it will become obvious that most disturbances are stimulated not by external causes but by such internal events as the arising of disturbing emotions. The best antidote to these sources of disruption will come about through enhancing our ability to handle these emotions ourselves. Eventually we need to develop an awareness that provides the ways and means to overcome negative, disturbing emotions ourselves.

The spiritual methods are available, but we must make these acceptable to the mass who may not be spiritually inclined.  Only if we can do that will these methods have the widest of effect.  This is important because science, technology, and material development cannot solve all our problems. We need to combine our material development with the inner development of such human values as compassion,tolerance, forgiveness, contentment and self-discipline.

January 14, 2003