Accept Buddha's Teaching Only After Proper Analysis

His Holiness the Dalai Lama has returned to Dharamsala from Ladakh after giving a teaching to local Buddhists on the fundamental precepts and philosophical underpinnings of all the schools of Tibetan Buddhism. He said: ‘'the four traditional schools of Buddhism in Tibet may superficially seem to differ in the way they explain the [Buddhist] view, but ultimately what they refer to is the same [thing]''.

The Tibetan spiritual leader spent four days in Ladakh, a region in Northern India sometime called ‘little Tibet' due to its strong linguistic, cultural and religious ties with Tibet, and, as he has does many times in the past, His Holiness stressed the importance of the authenticity of Buddhist teachings, and being true to the historical Buddha's words.

He stressed, "In fact the Buddha counseled his followers to examine what he taught and to adopt it only if they felt it was worthwhile, not simply out of respect for him''.

On the second day of the teachings His Holiness talked of Dolgyal (or Shugden). He said that he stopped propitiating the spirit many years ago after extensive investigations had revealed it was improper to do so.

His Holiness encapsulated his thinking on the subject of Dolgyal by saying, "anyone who has kept up the practice of Dolgyal out of ignorance should not have any fear about giving it up if they heed his advice.

On the other hand, he said, whatever fierce spirit you choose is up to you, all His Holiness asks is that such persons do not take vows or empowerments from him.''

Turning to other themes, he reiterated his long standing conviction that Buddhism must not just rely on tradition and handed down conventions based on out dated thinking. For example, in reply to some Korean Buddhists a few years His Holiness said, ‘'that he didn't think the Buddha appeared in the world to give cosmic measurements, but to show the way to liberation from cyclic existence''.

Moreover, the pertinent point he made was that if you take refuge in the three Jewels of Buddhism-The Buddha, Sangha and Dharma- it is because you have consciously tried to "overcome all faults and [ripen] all qualities''.

Cultivating Compassion

On the third day, in order to cultivate compassion, and altruism, His Holiness said that an altruistic attitude-to all living beings-is essential if we wish to achieve Buddhahood. His Holiness went through important Buddhist initiations with the congregation for instance the ‘rite to aspire to develop Boddhichitta'. Boddhichitta: meaning the awakened mind that strives for compassion and solidarity with all humans and all other sentient beings.

On the fourth and final day His Holiness the Dalai Lama gave the long life empowerment associated with White Tara (a female deity in Tibetan Buddhism), and symbolically, she is regarded as the feminine aspect of Avalokitesvara.

Amongst other things, His Holiness the 14th Dalai Lama went onto discuss the importance of religious tolerance in all parts of the world-not least within the different Tibetan Buddhist traditions and his hope that current tolerance would prevail everywhere.

Finally, His Holiness thanked the congregation and the organizers for making his visit a successful one. His Holiness then conferred the long life empowerment of White Tara and subsequent prayers were conducted in relation to White Tara for his long life. At one point in proceedings, after the sun had come out, he stopped to remark:

"The 13th Dalai Lama was once giving a teaching at Norbulingka on a very hot day and there are reports that you could tell who had attended them by their sunburnt faces. It looks like it'll be the same today."

By Mark Kernan, Tibet Post International  - August 17, 2012

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/

Notes from Nadir ~ Dr. Rinpoche Excerpt

eBook edition

By Lisa Maliga

Ordinarily, each Tuesday a blog written by or about the Dalai Lama is posted here. However, due to the new release of the second edition of my novel Notes from Nadir, I've decided to include a somewhat relevant excerpt from it. The chapter has also been edited to keep it under 1,200 words.

Chapter 40 ~ Dr. Rinpoche

At the Buddhist center, a Tibetan doctor was doing a lecture on Tibetan medicine and offering consultations to anyone who called in advance and made an appointment. I'd attended a two-day seminar in Santa Monica a few years ago and found it highly educational. I learned it was a based on Ayurvedic medicine, along with Greek, Chinese and even Persian systems. It was all about balance—if one aspect of the body was off kilter, it affected everything else. My Mom was clearly off balance and she wouldn't deny that fact and agreed to see the doctor. I'd pay for her to see the Tibetan doctor as the fee of $25 was far less expensive than even a Medicare office visit.

I saw the young monk who was wearing his burgundy and gold robes and he smiled when he saw me and especially when he saw Mom. He first bowed to her and then reached over and shook her hand, the kindness emanating from his whole being. Tibetans, especially Tibetan Buddhist monks, highly revered mothers and older people and Mom was in both categories. "Hello, Hello!" he said, and I watched Mom beam at the monk.

After he was out of earshot, Mom asked, "Is that the doctor?"

I nodded. "I think so. I haven't met him before. I know the translator is over there," I pointed to a chubby older man wearing jeans and a burgundy T-shirt with a "Free Tibet" logo on it. Mom smiled and then noticed a couple of white guys entering the room, both with long hair and beards. They were brothers whose names I didn't remember but I knew they'd been to India for a month and did a slide show presentation on it. Both men came over to Mom and greeted her.

We went into the shrine room, a small-carpeted room with a large brass statue of Buddha. The plywood walls were covered with colorful tapestries of various Buddhas, some male, and some female. There were bookshelves filled with holy texts and candle and water bowl offerings on a ledge beneath the fabric-wrapped texts. The energy emanating from the room was intense and usually people spoke in lower voices when they were in the room. But a few times some Nadirian would pipe up in above normal tones and once I heard someone loudly telling a bawdy story using words that weren't allowed on most commercial TV stations. But, the Buddhas understood people and their weaknesses and strengths.

There was a medley of colored and patterned cushions arranged in rows on the floor for the regular students who preferred to sit either cross-legged or kneel on them. For the older people or newcomers, folding chairs lined two walls. The Doctor would be doing his seminar like the one in Santa Monica, and that began with about two minutes of chanting in Tibetan, which puzzled Mom, and she stared at the handout for a minute and then looked around at the chanters.

The Doctor spoke about the three humors: phlegm, bile and wind and about five minutes into the lecture Mom fell asleep. Her interest in medicine went as far as mine did in sewing: that bored me as much. It also required more patience as the Doctor's English was fairly good but sometimes he'd lapse into Tibetan and the translator would interpret for us.

When she woke up about an hour later, better rested, she decided to go outside and sit down in order to get some fresh air. I understood that the incense might be affecting her as it wasn't a smell she was accustomed to – it was rather heavy on sandalwood, juniper and other Himalayan herbs.

Mom had the first appointment after the lecture according to a piece of paper with all four appointments listed by time and the patient's name and phone number. The smiling Doctor Rinpoche invited both of us back into his office. It was so unlike anything Mom had ever been in, no examining table, and no white coated doctor wearing a name badge. In fact, the bedroom was just that and it was decorated in Tibetan Buddhist Motif. Doctor Rinpoche was wearing his standard robes and genially indicated that my mother should sit on the wooden chair in front of the twin-sized mattress on the floor. Doctor Rinpoche would examine Mom right in front of me. "I hope my hands aren't cold!" he laughed, rubbing them together to make sure they weren't. He reached over and gently touched Mom's left wrist.

So I sat there on the bed next to the doc and watched. It felt peculiar, so after a minute I got up and sat on the floor leaning against the other bed.

"Can you please tell me what is wrong?" Doctor Rinpoche asked, looking directly at Mom.

She mentioned being tired and dizzy. He nodded. I could see the connection between them—he was entirely focused on her.

"I do not get anything…" the doctor said, frowning slightly. He let go of her left wrist and reached for her right one. There was a smile as though a musician had found an instrument that was more finely tuned.

Mom rattled off her list of illnesses and surgeries, and as she said, "gallbladder operation, and I only have one kidney" the look of concern and distress on the monk-doctor's face was the essence of a caring and compassionate doctor. With each disease mentioned, he flinched.

He looked into her eyes, and checked her tongue. After that, he had his diagnosis; he didn't say what was wrong in western terms. During the time she was either sleeping or outdoors admiring the tomato bushes and flowers, he had talked about imbalances of the system. He told her she had lung, a severe wind imbalance. She would need some pills, but he was out of medicine until next month when it would be mailed from India.

Doctor Rinpoche smiled at Mom and held both of her hands for a minute as he comforted her. He was so radiant looking and Mom seemed happier in his care. The term doctor's care meant so much by looking at that tableau.

"We will call you when the medicine comes in," Doctor Rinpoche said. And I knew he meant it.

We all shook hands and I gave him the cash. No insurance forms to fill out, no credit cards, no fuss.

When we were in the car, Mom told me that he didn't tell her very much.

"That's not how they do it." I told her. "Just hope the medicine gets here soon."

"You believe in this stuff I don't, Lisa." She paused as I made a left turn onto a busier street. "But he has the best bedside manner of any doctor I've ever met."

"Yeah, especially since he was on it!" I couldn't help commenting.

We both laughed.

Notes from Nadir is available online in both eBook and paperback formats. Here's a brief description: A Los Angeles-based writer returns to her Midwestern home due to financial difficulties. Moving back in with Mom, she is confronted with long forgotten memories, finding it difficult to adjust to life in Nadir.

Paperback edition

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The Monk in the Lab

By the 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 this: What can we do, person by person, to overcome them?

Of course such disturbing emotions have always been part of the human condition. Some — those who tend to believe nothing will “cure” our impulses to hate or oppress one another — might say that this is simply the price of being human. But this view can create apathy in the face of destructive emotions, leading us to conclude that destructiveness is beyond our control.

I believe that there are practical ways for us as individuals to curb our dangerous impulses — impulses that collectively can lead to war and mass violence. As evidence I have not only my spiritual practice and the understanding of human existence based on Buddhist teachings, but now also the work of scientists.

For the last 15 years I have engaged in a series of conversations with Western scientists. We have exchanged views 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 as cosmology, it seems that Buddhist explanations — particularly in the cognitive, biological and brain sciences — can sometimes give Western-trained scientists a new way to look at their own fields.

It may seem odd that a religious leader is so involved with science, but Buddhist teachings stress the importance of understanding reality, and so we should pay attention to what scientists have learned about our world through experimentation and measurement.

Similarly, Buddhists have a 2,500-year history of investigating the workings of the mind. Over the millenniums, many practitioners have carried out what we might call “experiments” in how to overcome our tendencies toward destructive emotions.

I have been encouraging scientists to examine advanced Tibetan spiritual practitioners, to see what benefits these practices might have for others, outside the religious context. The goal here is to increase our understanding of the world of the mind, of consciousness, and of our emotions.

It is for this reason that I visited the neuroscience laboratory of Dr. Richard Davidson at the University of Wisconsin. Using imaging devices that show what occurs in the brain during meditation, Dr. Davidson has been able to study the effects of Buddhist practices for cultivating compassion, equanimity or mindfulness. For centuries Buddhists have believed that pursuing such practices seems to make people calmer, happier and more loving. At the same time they are less and less prone to destructive emotions.

According to Dr. Davidson, there is now science to underscore this belief. Dr. Davidson tells me that the emergence of positive emotions may be due to this: Mindfulness meditation strengthens the neurological circuits that calm a part of the brain that acts as a trigger for fear and anger. This raises the possibility that we have a way to create a kind of buffer between the brain’s violent impulses and our actions.

Experiments have already been carried out that show some practitioners can achieve a state of inner peace, even when facing extremely disturbing circumstances. Dr. Paul Ekman of the University of California at San Francisco told me that jarring noises (one as loud as a gunshot) failed to startle the Buddhist monk he was testing. Dr. Ekman said he had never seen anyone stay so calm in the presence of such a disturbance.

Another monk, the abbot of one of our monasteries in India, was tested by Dr. Davidson using electroencephalographs to measure brain waves. According to Dr. Davidson, the abbot had the highest amount of activity in the brain centers associated with positive emotions that had ever been measured by his laboratory.

Of course, the benefits of these practices are not just for monks who spend months at a time in meditation retreat. Dr. Davidson told me about his research with people working in highly stressful jobs. These people — non-Buddhists — were taught mindfulness, a state of alertness in which the mind does not get caught up in thoughts or sensations, but lets them come and go, much like watching a river flow by. After eight weeks, Dr. Davidson found that in these people, the parts of their brains that help to form positive emotions became increasingly active.

The implications of all this are clear: the world today needs citizens and leaders who can work toward ensuring stability and engage in dialogue with the “enemy” — no matter what kind of aggression or assault they may have endured.

It’s worth noting that these methods are not just useful, but inexpensive. You don’t need a drug or an injection. You don’t have to become a Buddhist, or adopt any particular religious faith. Everybody has the potential to lead a peaceful, meaningful life. We must explore as far as we can how that can be brought about.

I try to put these methods into effect in my own life. When I hear bad news, especially the tragic stories I often hear from my fellow Tibetans, naturally my own response is sadness. However, by placing it in context, I find I can cope reasonably well. And feelings of helpless anger, which simply poison the mind and embitter the heart, seldom arise, even following the worst news.

But reflection shows that in our lives much of our suffering is caused not by external causes but by such internal events as the arising of disturbing emotions. The best antidote to this disruption is enhancing our ability to handle these emotions.

If humanity is to survive, happiness and inner balance are crucial. Otherwise the lives of our children and their children are more likely to be unhappy, desperate and short. Material development certainly contributes to 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.

The calamity of 9/11 demonstrated that modern technology and human intelligence guided by hatred can lead to immense destruction. Such terrible acts are a violent symptom of an afflicted mental state. To respond wisely and effectively, we need to be guided by more healthy states of mind, not just to avoid feeding the flames of hatred, but to respond skillfully. We would do well to remember that the war against hatred and terror can be waged on this, the internal front, too.

Published in the New York Times on April 26, 2003

The Dalai Lama on Reincarnation, Part 4

By The Dalai Lama

Continued from:
The Dalai Lama on Reincarnation, Part 1
The Dalai Lama on Reincarnation, Part 2
The Dalai Lama on Reincarnation, Part 3

Using the Golden Urn 

As the degenerate age gets worse, and as more reincarnations of high Lamas are being recognized, some of them for political motives, increasing numbers have been recognized through inappropriate and questionable means, as a result of which huge damage has been done to the Dharma.

During the conflict between Tibet and the Gurkhas (1791-93) the Tibetan Government had to call on Manchu military support. Consequently the Gurkha military was expelled from Tibet, but afterwards Manchu officials made a 29-point proposal on the pretext of making the Tibetan Government’s administration more efficient. This proposal included the suggestion of picking lots from a Golden Urn to decide on the recognition of the reincarnations of the Dalai Lamas, Panchen Lamas and Hutuktus, a Mongolian title given to high Lamas. Therefore, this procedure was followed in the case of recognizing some reincarnations of the Dalai Lama, Panchen Lama and other high Lamas. The ritual to be followed was written by the Eighth Dalai Lama Jampel Gyatso.  Even after such a system had been introduced, this procedure was dispensed with for the Ninth, Thirteenth and myself, the Fourteenth Dalai Lama.

Even in the case of the Tenth Dalai Lama, the authentic reincarnation had already been found and in reality this procedure was not followed, but in order to humour the Manchus it was merely announced that this procedure had been observed.

The Golden Urn system was actually used only in the cases of the Eleventh and Twelfth Dalai Lamas. However, the Twelfth Dalai Lama had already been recognized before the procedure was employed. Therefore, there has only been one occasion when a Dalai Lama was recognized by using this method. Likewise, among the reincarnations of the Panchen Lama, apart from the Eighth and the Ninth, there have been no instances of this method being employed. This system was imposed by the Manchus, but Tibetans had no faith in it because it lacked any spiritual quality. However, if it were to be used honestly, it seems that we could consider it as similar to the manner of divination employing the dough-ball method (zen tak).

In 1880, during the recognition of the Thirteenth Dalai Lama as the reincarnation of the Twelfth, traces of the Priest-Patron relationship between Tibet and the Manchus still existed. He was recognized as the unmistaken reincarnation by the Eighth Panchen Lama, the predictions of the Nechung and Samye oracles and by observing visions that appeared in Lhamoi Latso, therefore the Golden Urn procedure was not followed. This can be clearly understood from the Thirteenth Dalai Lama’s final testament of the Water-Monkey Year (1933) in which he states:

“As you all know, I was selected not in the customary way of picking lots from the golden urn, but my selection was foretold and divined. In accordance with these divinations and prophecies I was recognized as the reincarnation of the Dalai Lama and enthroned.”

When I was recognized as the Fourteenth incarnation of the Dalai Lama in 1939, the Priest-Patron relationship between Tibet and China had already come to an end. Therefore, there was no question of any need to confirm the reincarnation by employing the Golden Urn. It is well-known that the then Regent of Tibet and the Tibetan National Assembly had followed the procedure for recognizing the Dalai Lama’s reincarnation taking account of the predictions of high Lamas, oracles and the visions seen in Lhamoi Latso; the Chinese had no involvement in it whatever. Nevertheless, some concerned officials of the Guomintang later cunningly spread lies in the newspapers claiming that they had agreed to forego the use of the Golden Urn and that Wu Chung-tsin presided over my enthronement, and so on. This lie  was exposed by Ngabo Ngawang Jigme, the Vice-Chairman of the Standing Committee of the National People’s Congress, who the People’s Republic of China considered to be a most progressive person, at the Second Session of the Fifth People’s Congress of the Tibet Autonomous Region (31st July 1989). This is clear, when, at the end of his speech, in which he gave a detailed explanation of events and presented documentary evidence, he demanded: “What need is there for the Communist Party to follow suit and continue the lies of the Guomintang?”

Deceptive strategy and false hopes

In the recent past, there have been cases of irresponsible managers of wealthy Lama-estates who indulged in improper methods to recognize reincarnations, which have undermined the Dharma, the monastic community and our society. Moreover, since the Manchu era Chinese political authorities repeatedly engaged in various deceitful means using Buddhism, Buddhist masters and Tulkus as tools to fulfil their political ends as they involved themselves in Tibetan and Mongolian affairs. Today, the authoritarian rulers of the People’s Republic of China, who as communists reject religion, but still involve themselves in religious affairs, have imposed a so-called re-education campaign and declared the so-called Order No. Five, concerning the control and recognition of reincarnations, which came into force on 1st September 2007. This is outrageous and disgraceful. The enforcement of various inappropriate methods for recognizing reincarnations to eradicate our unique Tibetan cultural traditions is doing damage that will be difficult to repair.

Moreover, they say they are waiting for my death and will recognize a Fifteenth Dalai Lama of their choice. It is clear from their recent rules and regulations and subsequent declarations that they have a detailed strategy to deceive Tibetans, followers of the Tibetan Buddhist tradition and the world community. Therefore, as I have a responsibility to protect the Dharma and sentient beings and counter such detrimental schemes, I make the following declaration.

The next incarnation of the Dalai Lama 

As I mentioned earlier, reincarnation is a phenomenon which should take place either through the voluntary choice of the concerned person or at least on the strength of his or her karma, merit and prayers. Therefore, the person who reincarnates has sole legitimate authority over where and how he or she takes rebirth and how that reincarnation is to be recognized. It is a reality that no one else can force the person concerned, or manipulate him or her. It is particularly inappropriate for Chinese communists, who explicitly reject even the idea of past and future lives, let alone the concept of reincarnate Tulkus, to meddle in the system of reincarnation and especially the reincarnations of the Dalai Lamas and Panchen Lamas. Such brazen meddling contradicts their own political ideology and reveals their double standards. Should this situation continue in the future, it will be impossible for Tibetans and those who follow the Tibetan Buddhist tradition to acknowledge or accept it.


When I am about ninety I will consult the high Lamas of the Tibetan Buddhist traditions, the Tibetan public, and other concerned people who follow Tibetan Buddhism, and re-evaluate whether the institution of the Dalai Lama should continue or not. On that basis we will take a decision. If it is decided that the reincarnation of the Dalai Lama should continue and there is a need for the Fifteenth Dalai Lama to be recognized, responsibility for doing so will primarily rest on the concerned officers of the Dalai Lama’s Gaden Phodrang Trust. They should consult the various heads of the Tibetan Buddhist traditions and the reliable oath-bound Dharma Protectors who are linked inseparably to the lineage of the Dalai Lamas. They should seek advice and direction from these concerned beings and carry out the procedures of search and recognition in accordance with past tradition. I shall leave clear written instructions about this. Bear in mind that, apart from the reincarnation recognized through such legitimate methods, no recognition or acceptance should be given to a candidate chosen for political ends by anyone, including those in the People’s Republic of China.

Issue 107 – Old Pope, New Pope …

By Kirby Robinson

…it all smells bad to me.

“The Holy Spirit will play some part in the selection process.”

The above quote came from one of the hundreds of newscasts that have been held since Pope Benedict XVI announced his resignation from the office. It was made by a priest who claims to be an expert in Vatican politics.

Politics shouldn’t play any part in the selection process. It’s part of all that smells rotten in the Vatican, and has for some time. And, in the years to come, it’s going to get worse.

That is one of the reasons I chuckle when I hear that the antichrist will come out of the Vatican or the false religion will be a new age form of Catholicism.

Why would the unholy trinity ruin a good thing? For centuries, we have gotten a false teacher from the head of the church. Due to the ever-growing and seemly never-ending child abuse charges, people have been losing faith in the validity of the spiritual path being offered by the Catholic Church. If the ordained priests, nuns, and officials of the Church, which are supposed to be God’s chosen, can’t live the spiritual path that they teach, then who can? And the priests, who are the voice for Him on this earth, become higher than a human, after they take their vows. They are just below angels under the misteaching of the Church that angels are above men. However, this isn’t the truth as angels are below men. The pope/priests have the ability to forgive sin, which is NOT true. The only person who has the ability to forgive sin is Jesus, who died on the cross. The Church claims that priests have a supernatural ability to actually change the wafer to the body of Christ, and the wine into the blood of Christ. But if such priests can’t keep to the path, who among us common sinners ever hope to live up to the path?

Not every priest or nun should be tainted by the sex scandal. Time after time it has came to light that these disgusting pedophile priests have been reported to church authorities. There were times when local church authorities tried to do something, but the Vatican blocked any action. So the complaints fell on deaf ears. To understand this, watch the HBO documentary Mea Maxima Culpa: Silence in the House of God. It does a great job of exposing the cancer that spreads throughout the church.

It allows us to see that the concept of the pope as the Vicar of Christ [his representative here on earth] is free from error, is a false teaching. Worse still, the process of his selection isn’t done by the hand of God but by something quite sinister.

I recently watched a show in which the top five or six male candidates were discussed. [By the way, women aren’t allowed to hold the position even though in the past there have been pope[s] that might have been female.]  As for the candidates, the following statements are used to describe each one of them.

1 The new Pope’s selection would make political sense.

2 The new person in the Vatican would appeal to the minorities.

3 The new Pope would be liked by the media.

4 America has an African-American president – why not go one better and put an African in the Vatican?

5 The new Pope knows how to delegate authority.

What is not said:

1 Signs and wonder follow him.

2 He has cast out demons.

3 He has healed the sick.

4 He has raised the dead.

5 Signs and wonders appeared when he was born.

What we see is politics and PR put far above spirituality.

Did Christ ever do this? NO!

When it comes time to select the Dalai Lama [the Tibetan Buddhist pope], they have a rigorous selection process. It might take years, but they seek out, and test, that special person who shows there is something outside of the physical world that intends for him [again no females] to sit in the seat of power. One would think if a man represents God on earth that such things like healing, raising the dead, casting out demons would follow him wherever he would go. [There have been some cases of this but they are rare]. These so-called men of God who will soon do the voting are also the ones who have done their best to hide the child abusers. In some cases, they’ve punished the adults who were molested as children and rewarded the pedophile priests with luxurious homes and positions of power. How can these men claim to have spiritual authority over anything?

Until they face the issue of these child abuse charges, the Catholic Church as a whole will sink into a pit of spiritual despair. The cheap out is to claim that celibacy drove the priests to do what they did. Such a statement seems logical but it isn’t.

Celibacy would have no impact in what these men find sexually arousing. Their sexual preferences would’ve been part of the personality at the time of joining the church. That’s why recidivism rates are almost 99% when it comes to pedophiles. One element that is missing is the pedophile underground that has always been active. How much of a role have they played in the church?

THE HOLY SPIRIT WILL PLAY SOME ROLE IN THE SELECTION

If we are to buy the contention that the pope is GOD’S voice on earth and he is without error, the Holy Spirit should be the only thing that determines who will be the next pope.

Let’s think about that for one moment:

1 A woman can never be His voice.

2 A non-Catholic can never be God’s voice.

3 A simple monk or priest could never be His voice, nor can a layperson.

When you see a select group pick who will be the voice of God on earth, doubts must be raised about the credibility of such a statement. I tell people if you look through the Bible of the great men and woman of God who heard Him speak--man never chooses--GOD DOES THE CHOOSING. God never goes through a conclave. If the selection of the next pope was truly from God, and not merely from a group of cardinals with their own agenda, which is different from God’s, there wouldn't be a need to vote. God would address every single cardinal and tell them to vote for such and such and it would be a unanimous decision—and it would only require one vote.

Lastly, the church is under great error on papal authority. Yes, Christ said He would build a church with Peter as the foundation, and he appointed Peter as the head of the apostles. But it stopped there. In no Biblical passage did he tell Peter he had the same power.

The Pope is just a man--nothing more. There is only one perfect man who spoke without error and His throne is not in Rome but heaven. He has no interest in politics and He certainly doesn’t side with child molesters.

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