Since fleeing Tibet, H.H. the XIV Dalai Lama is credited with writing 110 books. That is a rather impressive average of one book every six months. It is, of course, not known whether every title was personally penned by H.H., or whether some were “ghost written” to his specifications by members of his personal staff. However, it might not be completely unfair to contend that the Dalai Lama has written only one book, but has done so 110 times. Which is to say that H.H. has substantially restricted himself to a single subject, viz., the practice of compassion in contemporary society.
There is, of course, no question that everyone must always strive to be kind. The survival of society is ultimately contingent upon our behaviour as individuals. But, as recently as Leaf 81 (published in January of 2014), it was pointed out that compassion in the absence of wisdom is no less dangerous than wisdom without the guidance of compassion. Wisdom and compassion are two aspects of the same subject, and neither can exist independently.
It is precisely owing to the Dalai Lama’s naiveté (referred to in Leaf 85) that his protracted lecture on compassion has failed to achieve its intended purpose. The people of Palestine who, decade after decade, have had to watch helplessly as their children are imprisoned, tortured, and murdered are unimpressed by detached sentiments about “compassion.” Generation after generation of Europeans and Americans watch in equal futility as their nations are corrupted and plundered by the usual suspects in banking and media. Everywhere — unbeknownst to H.H. — the suffering is great, and it is growing. Increasingly, people sense that much the same military, political, and economic forces are at work here as in Europe and the Middle East. The masses are in search of true justice, and of an end to their torment. To speak of “compassion” or tolerance under these circumstances is not merely inadequate, but hopelessly out of touch.
Relevance requires a Dalai Lama who is cognizant of the world, as it is experienced by those in the world; that means, by those outside his sheltering entourage. Heretofore, “justice” has been virtually indistinguishable from vengeance. Though it is all too human for injured parties to seek retaliation, this but perpetuates the cycle of pain. Real justice involves preventing the recurrence of conditions which facilitate wrong-doing. In the present instance, this could mean acknowledging the incompatibility of diverse “life styles” or cultures, and permanently separating predator from prey.
It is singularly unhelpful to be reminded that we all desire happiness when it needs be recognized that some people have accepted the necessity of study and work as the path to bliss, whereas others have chosen to seek out such “short-cuts” as deceit, theft, and violence. Petty criminals are commonly imprisoned, but the Master Criminals of the Middle East’s most powerful state — together with their Fifth Column of investment brokers, media moguls, et al., throughout the world — are lionized as virtual Gods on Earth. Their repeatedly stated goal, viz., the enslavement of all outside their “faith,” is conspicuously ignored by their puppets in the press and U.S. Congress.
The purpose of Hell, in the Buddhist view, is not “punishment,” but correction and rehabilitation. By compelling the predators to live apart, i.e., by depriving them of any prey but their fellow predators, it might seem that the sole intent is to inflict pain. But, on the contrary, a few millennia of exclusion from society might suffice to change the hearts of all but the most arrogant and vicious criminals. The scriptures tell us that all will be saved. We, who have yet to realize enlightenment, cannot know how this is to be achieved. Meanwhile, toward that end, we are obliged to do the very best that we can. Perhaps the answer is as simple as an exchange of living spaces. What if the Zionists were forced to live in Gaza, and all the Palestinians (fully armed and equipped to restrain them there) were relocated to those sunny and pleasant spaces which used to be their homeland? Such an act of love would not be judged “too tough” were it ultimately to result in socializing a people unaccustomed to thinking of the “Goyim” as their equal.
During the mid 1930s, Adolf Hitler facilitated the exodus of Ashkenazim to Palestine. Unfortunately, he did not live long enough to realize what a tragic mistake this had been. One suspects that he would have made amends! But, in seeking a solution to Zionist racism and imperialism, Buddhists too may make mistakes. Yet nothing could equal the mistake of imagining that Israel’s extermination of Palestine is not our concern.
If you agree with these sentiments, please show your appreciation in prayer for the late founder and President of the Universal Buddhist League, Rev. Tyuuzi Hasimoto of Matida (Tokyo), Japan.
If you think this article is “politically incorrect,” the author asks that you not hold anyone but Toshiyori responsible for it.