On September 14th, 2005 His Holiness the Dalai Lama met with local, regional and international religious leaders to promote his message of compassion.
At their core, all the great world faiths—including Confucianism, Hinduism, Judaism, Christianity and Islam—agree on the supreme importance of compassion. - Karen Armstrong
Spiritual Leaders Gather to Meet The Dalai Lama
- Religious appreciation rule of theological discussion
By MATT FURBER
Idaho Mountain Express
September 16, 2005
Humble but jovial, His Holiness the 14th Dalai Lama passed into the tent Wednesday morning for an interfaith meeting where he had previously counseled business leaders at the home of Kiril Sokoloff, north of Ketchum. The gathering of local, regional and international religious leaders capped four unique days in the Wood River Valley with the Tibetan spiritual leader promoting a message of compassion, who was hosted by Sokoloff, a prominent financial investment strategist.
Those who gathered Wednesday to meet the Dalai Lama hushed in reverence and bowed their heads to the 1989 Nobel Peace Prize winner, who has charmed and lightened the hearts of thousands here this week.
"Dear spiritual brothers and sisters, this beautiful morning I think everyone very fresh‹outside very fresh. Right time to think about our deeper selves," the Dalai Lama said following introductions from the Rev. Brian Baker from St. Thomas Episcopal Church in Ketchum, who moderated the interfaith discussion. Also greeting the Dalai Lama were Idaho Gov. Dirk Kempthorne, author Karen Armstrong and Sokoloff.
The Dalai Lama explained that in his view, affection for others begins at birth, a key factor for survival, happiness and satisfaction. "(Compassion) I believe is one of the most important human qualities that come by nature."
Following a broad message on Sunday of compassion addressed to 10,000 people at the Wood River High School football stadium in the wake of Hurricane Katrina, the fourth anniversary of 9/11, Wednesday's discussion was focused on the ecumenical subject of universal compassion regardless of faith.
Speaking to the gathering of leaders from a broad range of theological backgrounds, the Dalai Lama said in his view all religions carry the same message and all traditions have the same potential to spread love and compassion.
"That is my belief," he said.
Leading the event, Baker introduced author and Nez Perce elder Horace Axtell, who sang a morning prayer in his native tongue together with two women. Axtell, of the Nimíipuu Longhouse in Lapwai, Idaho, said his people used to sing the song at sunrise asking for direction for a new day.
"We don't call it a religion. We call it a way of life," he said sharing words in his language of Numipu or Nez Perce. "We are very honored to be here."
"I believe this is holy ground," Baker said, thanking Axtell, Kempthorne and others who made the event possible.
Kempthorne for his part deflected criticism of his interest in the Dalai Lama's visit both from the government of China and from constituents who view his meetings with the Dalai Lama as crossing the traditional barrier between church and state. He said he believes in prayer and that he prayed to his God before meeting with the Dalai Lama, "not that I'd have a shield up, but that I would be able to communicate."
"As a lay person I recognize that this doesn't happen enough," he said, explaining that the interfaith meeting with the Dalai Lama in his view is a "gathering of people to listen to some wonderful words."
The Dalai Lama said often on Wednesday that communication is an answer to peace in the world, words that were reiterated by Armstrong, who also was invited to speak to the morning's theme of unity and compassion. As a former Roman Catholic nun, who has immersed herself in the scholarship of other religions, she has written the book "Buddha" and others, including one titled "A History of God: The 4,000-Year Quest of Judaism, Christianity and Islam" and another titled "Islam, A Short History."
"The Dalai Lama has seemed to me as an icon of compassion," she said as part of her introduction, which mirrored the Dalai Lama's own words that religions must lay aside their differences to embrace together the Golden Rule.
Introducing Sokoloff who in turn introduced the Dalai Lama, Baker brought an initial levity to the morning.
"As a leader of a congregation I yearn for people who put their faith in action. Some people go overboard," he said, indicating to Sokoloff that it was his turn to speak.
As Sokoloff took the podium and related a passage from "Birdsong: A Novel of Love and War" by Sebastian Faulks, the audience experienced perhaps the only glitch in the four-day event. Sokoloff was relating the story of a young soldier who at the end of his rope finally embraced his German enemy when Sokoloff's microphone failed repeatedly.
"I think ... microphone," the Dalai Lama said making a compassionate attempt to help his friend Sokoloff, who likes to use his hands when he speaks. He was assisted also by the Dalai Lama's translator, who held a portable microphone as Sokoloff finished his introduction, which he ended with a plea for universal compassion.
The Dalai Lama lectured that despite material advances in modern times, which he expects will reach the far corners of the world, there is a need for all spiritual traditions to help strengthen basic human values.
"(What is) important is not religious tradition itself ... (they) all have same foundation," he said.
Rather, he said, different religious traditions have a common responsibility to come together. He said it was a good sign that interfaith meetings seem to be happening more often.
"Very encouraging sign ... very happy to see this participation," he said.
"Once (you) accept all religions be very serious, sincere and practice. Sometimes in Buddhist (temple) some prayer --outside not much," he said making humorous faces and pantomiming as a believer who has left the temple then forgets prayer and greedily snatches at desired material goods. His description of the problem of maintaining compassion brought great laughter from the audience. "Once (you) believe, be sincere, serious. Try to implement ... we really need that."
Developing a spirit of compassion makes it easier to understand other people, easier to open one's own eyes, he said.
Baker opened the floor to questions from spiritual leaders and Armstrong.
The first question in light of 9/11 and the nation's global war on terrorism was about "people who want to destroy," and the challenge of simultaneously protecting liberty and freedom through force if need be and working toward the noble goal of raising human value.
"I think mischievous people always there," the Dalai Lama said. "Some kind of perfect world, that is impossible. Accept that reality. (For) those people who have genuine concern about humanity, make some effort--better than none."
He said if we wait for an ideal situation to engage problems, we will never begin. Anticipation of the Dalai Lama's advice was audible Wednesday. People held their breath to hear how he would respond to a question about evil in the world and how to fight it. Some made sighs of relief at his responses.
"This is true. There will be mischievous people. If (the) majority of society can rise to the challenge, (it) can be localized," he said.
Responding to a later question of whether the use of force was necessary in this century, the Dalai Lama referred to violence or the use of force as a method for dealing with problems. "Motive and goal is more important than method. Some people have the view method most important."
He said that in theory stopping violence protects those who use violence from suffering themselves. But, he added, practically speaking everything is interconnected. There is no "us" and "them." There is only "we solve conflict through dialogue."
The audience erupted with applause.
Then, he added that he has no direct responsibility over decisions about such things as the use of force.
"I can say these things easily," he said, reflecting on what he might do if such a response was up to him. "Then, I don't know."
On the concept of evil and ill feelings towards others, he described it as an emotion with no value.
"We cannot call them evil ... next day they may become very compassionate person," he said, adding that he has always supported Amnesty International in its opposition to the death penalty. He said he believes that a person should always be given the opportunity to change.
He said that religions make a distinction between actions and the people who carry them out. For example, he said, he is totally opposed to Chinese occupation that has kept him out of Tibet for 46 years, but despite that, it is still possible to be compassionate toward the Chinese people.
Armstrong asked if violence and use of force damage the spirit.
"Oh, no doubt," he said emphatically, bringing laughter again from the audience.
Before departing to lead resident and visiting Buddhists and Tibetans in a ceremony nearby, he counseled people who want to practice Dharma to begin with study.
He concluded that study brings more compassion. Then, through effort one can change his or her emotions. He said eventually higher levels of consciousness will come.
"No hurry," he said, blessing and thanking Armstrong with a silk Kata scarf as he departed. Much of the discussion had involved the Christian, Jewish, Muslim and Buddhist faiths. Greeting people on the way out, the Dalai Lama greeted a young man at the back of the tent with a small ponytail and a long gown.
"Hindu," the Dalai Lama said, smiling and clasping the man's hand.
Dalai Lama Meets Idaho's Religious Leaders
by GARY STIVERS
SunValleyonline.com
September 15, 2005
The 14th Dalai Lama met with Idaho’s religious leaders Wednesday morning at the Beaver Springs home of his local sponsor, Kiril Sokoloff.
The event drew more than 500 spiritual and religious ministers from around the country representing a spectrum of faiths including Muslim, Hindu, Native American, Christian, Buddhist and others.
The talk was billed as a means of bridging the gaps that divide religious groups and the Dalai Lama gave several views on such remedies.
“Once we believe [in a spiritual or religious system], we should be sincere and serious,” the Dalai Lama began. “Once in Jerusalem, at an interfaith meeting, I heard a Jewish teacher in a classroom say when we face unhappy circumstances like those in Israel and the Palestinians, we should remember the other person is also the image of God. After learning that, they really get a lot of benefit when they face a problem. When we experience others, it’s then easier that way.”
Such practical wisdom came repeatedly from the key leader of the Buddhist world.
When minister and Blaine County Schools Trustee Kim Nilson asked the Dalai Lama how compassion could help until freedom and personal liberty comes throughout world, he responded, “I think mischievous people [are] always there. I think when -I’m Buddhist- in Buddha’s time there were also mischievous people there. When Jesus Christ and Mohammed, these great masters, you see, were alive, still there were [the] mischievous even within their own community, ha, ha, ha.
“And another thing. I think some kind of perfect world, perfect humanity, that’s impossible. Knowing that, accepting that reality, effort from those people who really have some kind of genuine sense of concern for humanity, must make [every] effort, some result even limited, [is] better than none. I think [to] just wait for the perfect world, just impossible.”
“We have two responsibilities,” he added. “One is [to] promote human values in general. Two is closer contact among traditions, to promote among own followers the proper understanding of traditions.”
Widening one’s perspective promotes peace
The willingness for people of divergent or contrasting faiths to coexist peacefully –the main thrust of Wednesday’s teaching- can be helped if people take a larger view, the Dalai Lama said.
“We can take the example of India. I heard [of] conflict between Catholic and Protestant and actually in Northern Ireland, [where] I have been. Within the same Christian [faith] sometimes due to lack of understanding, conflict happens. And then also in some Muslim worlds, Sunni and Shia, followers of [the] same teacher, Mohammed, sometimes differences, sometimes difficulties. When I saw these things, I [was] surprised because I live in India. In India, in spite of some communal things that happen here and there, basically at [the] grassroots level, in India, one Christian family, next one Hindu, one Muslim, one Jane, live together. They carry their own traditions. So, because of that sort of circumstances, that kind of condition, I think people there take for granted there are different tradition, but [the] same values.”
On materialism
A young Native American woman asked what criticism the Dalai Lama might have for Americans’ “strong minds” for materialism.
“It seems to me on this planet, the Europe and North America, the material development now [has] really reached [an] advanced stage. Then people eventually people come to realize the limitation of material value. Then we see the beginning of an interest in the inner values.
Not all materialism is bad, he added.
“When [confronting] physical sorts of problems -poverty, disease, all these little problems- that’s more urgent. So the materials –food, clothes, shelter- these things are more urgent. So naturally they spend more energy thinking [along] that line.”
Many faiths share ethical values
The monk also addressed the need for everyone to recognize universality of ethics, the values of right and wrong. He reckoned the task in two levels of spirituality.
“One with religion, religious faith. One not necessarily with religious faith but without particular religious faith, simply they realize in order to have happier future, happier days and nights, these inner values are very, very important.
So, [to] make clear, these values [aren’t] just religious matters, these are matters of our happiness, our well-being. That I usually call secular ethics, not necessarily involving any religious faith. Because I feel sometimes people, when they heard about moral ethics, they say ‘this is a religious thing,’ and [on] compassion and forgiveness, people feel [they are] a religious thing. So, those people who have no interest about religion, then they [can be] ignorant about these basic values. I think that’s a mistake. They should have some sort [of awareness] to promote these values without touching religious faith.”
Is religious observance difficult?
Sitting on the Dalai Lama’s right as a moderator was author Karen Armstrong, a British writer and lecturer on comparative religions in the modern world. Armstrong asked the Dalai Lama whether living a religious or spiritual life is as hard a line of work as, say, running a business.
The Dalai Lama responded in his native Tibetan, which the translator interpreted.
“Basic affection we get by birth. However, often in life, we reach a stage where we tend to forget it. When we reach that kind of stage, then we require effort to maintain. Particularly in the case of religious practice, you need more effort.”
The challenges facing Muslims
Sonja Wademan, school director for the Islamic Center of Boise, asked whether, given the world’s focus on violent Islamic fundamentalists’ actions, whether the world’s one billion or so Muslims have a greater responsibility than other faiths to make Muslims’ preference for peace a reality.
“Islamic tradition, like any other tradition, think one very important tradition. On the first anniversary of September 11, I was in Washington’s National Cathedral. I told the gathering there sometimes are some people [who] create [the] impression Muslims as whole [are] more sort of militant types. And even some books create impression [of] some kind of clash between western and Muslim civilizations. These are wrong. There have always been mischievous individuals in the past and today, among Hindus, the Buddhists, the Christians, the Jews. I think everywhere [there are] mischievous individuals. But that due to that, we cannot generalize the whole tradition is something negative or more militant. [It’s] absolutely wrong.
“It’s not a diplomatic comment,” the Dalai Lama continued. “I’m [a] 70-year-old person. Until my age of 24, I was in Tibet. In Tibet, I think at least [across] the last four centuries, [the] Muslim community [was] there, particularly those Muslims from the Indian side… These Muslims, there was [never a] report about [a] quarrel. [They are] very gentle. Now, after ’59, most of them come out to India. So now they settle in [India] and I have visited them a few times. They are Muslims but they carry Tibetan culture very alive in India. In their room, in their house, the furniture, everything typical sort of Tibetan. They speak Tibetan-scented dialect very beautifully. So, I think the best culture of Tibet is kept by those Muslims. Ha ha. Better than [is done by] Tibetans.”
Moderator Armstrong noted Muslims are still facing a very difficult time in the United States and asked whether the Dalai Lama had any further advice for them.
“More patience,” he advised. “[They] should not be discouraged. I think [it’s the] right time to implement what [the] Koran says, sincerely. Then, eventually, their neighbors [will come to] know, ‘ah, these Muslims [are] pretty peaceful and very good citizens of the society.”
Then the Dalai Lama smiled.
“Meantime, if some individual is going to attack, then defend yourself very carefully. Ha, ha, ha. You know, the practice of compassion is very essential. But if [a] mad dog comes, then if you say compassion, compassion, I say that’s foolish.”
The audience erupts in laughter.
“The other day I mentioned on the hurricane, when waves [reach] several feet high, then you say, ‘peace, peace, peace,’ I think that’s foolish. You have to run, I think.”
Greetings from the Jewish Community
Rabbi Martin Levy of the Wood River Jewish Community asked the exiled leader of Tibet, “how do you cultivate and strengthen your community when you have to live in the diaspora (the Jewish term for their ancient exile from Palestine)?”
“As soon as we become [a] refugee, firstly we are political and we have special duty, not only just [to] look after ourselves, but also culture, our language, everything. So, in the early stage in the ‘60s, we often talked, ‘Oh, Jewish people (were dispersed) for a thousand years and in different places. Even under difficult circumstances, hostile circumstances, they kept their tradition, their identity their spirituality. They should have some secret thing we should steal.’”
The Dalai Lama chuckled and the audience laughed.
“We are really determined [to] try to keep, preserve our traditions. We make [a] distinction: One part of tradition is just social habit. That, time will change, we cannot preserve, [and there’s] no use to preserve. On the other hand, another category of our tradition, [which is] really very useful, particularly when we’re passing though difficult periods. Some of our traditions keeps our hopes and our determination. So, that part we must keep through education. So, [for] the last 46 years, our work for settlement now [has produced a] quite successful community. [There are still] conditions and still difficulties. Our main effort in modern times [is] education and tradition and value. Quite successful, but not total.”
Is there a place for physical violence?
Boise minister Brian Fisher asked the Dalai Lama whether he believes there is ever a place for the use of physical force against evil.
“I think firstly, the violent method and nonviolent method [are both] methods,” he responded. “From the Buddhist viewpoint, the motivation and goal is more important than the method itself. Some people have the view the method is most important… But on [a] practical level, particularly in modern days –I think in ancient times, everything [was] different- in modern times, everything is interdependent, interconnected, not only nation to nation but also continent to continent. So, under [those] circumstances, sometimes I feel the concept of ‘we’ and ‘they’ no longer exist. The whole world is just ‘we.’ So, therefore, under those circumstances, the best thing to solve disagreement or conflict is through dialogue.
Which generated another round of applause.
The Dalai Lama then conceded his speculation is just that -speculation.
“But of course, so far, I have no direct responsibility and I can say these things easily. But when I have direct responsibility, I don’t know.” And he laughed.
Then, focusing on the doer of evil deeds, the Dalai Lama noted the human potential for reform.
“The very concept of evil, I think that needs some sort of clarification. Evil like hatred, ill feeling toward another, I think these are truly evil [and will] never become positive. People who have the these sorts of evil view or evil emotion, but then the person we cannot call them as an evil person. Today, so long as there is negative emotion [is] there, [there is] evil. The next day, they may become a very compassionate person. So therefore, I think here there [is a] distinction. Act and Actor. The negative action we have to oppose. But the actor, the person, should [be] given [the] opportunity to change.
“Therefore, I [am] always against [the] death sentence. Amnesty International, they carry a movement abolishing the death sentence. I fully support that.”
Bridging the gap between religions
Episcopal minister Brian Baker then asked how the various churches might bridge their differences over such issues as homosexuality and abortion and come together.
“Basically on theistic and non-theistic religions, I think [the] differences here are very big.”
The Dalai Lama then reverted into his native Tibetan, which the interpreter then translated, “If you look at the example of the coming together of the theistic and non-theistic religions, then the differences are really fundamental, they really are major differences. Yet, because of the commonality on the practical levels of ethics and spiritual values, we can come together. If that is the case, then the minor differences of interpretation among the theistic traditions, there should be all the more grounds for these theistic traditions to come together.”
Resuming his English, the Dalai Lama continued.
“One time in Northern Ireland, for a teaching with an audience of Catholic monks, [I said] theoretically speaking, Buddhists have no concept of a creator. So from the theistic viewpoint, Buddhists are atheists. [Despite that], a friend of mine told me Buddhists are not atheists because atheists means anti-god. Buddhists not necessarily anti-god; we simply don’t mention a creator… So I told the Catholics as for a believer in a god/creator, I am not. But we have no difficulties. We both believe [in] deeper values, higher beings, and try to be a more sensible person, [a] more warm-hearted person and practice all these common teachings. So, we find [there are] no difficulties. So, therefore, if even believers and non-believers can work together, Catholics and Protestants have no basis for quarrel. So therefore, I told them (the translator again intercedes) if two traditions which are so fundamentally different in terms of their basic theology can come together and work together, then of course within the theistic tradition, the Christian theistic tradition, the minor differences of interpretation should not really come in the way of people coming together.”
“Even among the non-theistic group, [the] Janes and Hindus and one part of [the] Sandia [faith], [they have] no concept of [a] creator… Among both Janes and the Sandia, they believe [in the concept of] an independent soul. Buddhists do not accept that. (The Dalai Lama chuckles) So, from their viewpoint, Buddhists are nihilists. [From] our view viewpoint, they are nihilist. (The audience laughs). Still, these should not be a basis of division or quarrel.
“Now, one reason among Buddhists or followers of Buddha, of the same teacher there are different concepts of whether there are different things that exist externally or not. Big differences.”
“For example, the philosophical viewpoint about whether external reality is a mere illusion or mental projection or they are really out there. So from these two standpoints, the other side is a nihilist. From the other side is an eternalist or absolutist.”
“But in these, you see,” the Dalai Lama continued, “two views or two philosophies are taught by the same teacher –Buddha. (The audience laughs). So Buddha creates a lot of confusion. (More laughter). So -a serious question- why did Buddha teach these contradictory philosophies? Because among his followers there are different meditative positions. Therefore, it’s necessary to have different philosophies in order to cultivate these positive human qualities. So this we can extend to others. One section believes ‘creator’ is absolute. Everything depends on that. From [a] Buddhist viewpoint, donda.”
The translator notes, “it’s a form of absolutism.”
“Then, as I said earlier, since Buddhists don’t believe in a creator, [they are practicing] nihilism. But then, we understand, to some people, the concept of god is so powerful, you whole future, the whole future of mankind, depends on god. Therefore, we must follow his advice. What is his advice? Compassion, forgiveness. A very powerful approach. To such [a] person in Buddhist concept, everything depends on your own shoulder. There is no creator. Then that person may feel, ‘Whatever I want, I can do that. I want to give that or I can take that action. Or, I want to steal. Because everything I value is on my shoulder, I can bear it.’ So to such people, [the] concept of creator is so powerful, very suitable.”
Interpreter: “So it’s important to appreciate the uniqueness and effectiveness of the different spiritual paths and approaches.”
“So when [you] look through that angle, then when you see different philosophies, different traditions, you get more appreciation. The six billion human beings, [appear to] need this variety of approach so [they] develop some kind of admiration. That’s the basis of harmony. Not just a smile and say ‘hello,’ and nice means, not that way but from [the] heart, appreciate, admire. A great service to humanity today, in the past and in the future.”
