Ripples Following Ripples ~ THE
DANGER BECOMES WORSE
Soon
after this, I turned on the TV one day to watch the
news, and saw the Twin Towers of New York in flames.
Thinking it was a movie, I turned to another channel,
and another, and they all showed the same: it wasn’t
a movie, but the real thing. It was such a shock,
and I couldn’t tear myself away. The world changed
forever that day, and became much more perilous. Un-doubtedly,
great evil was committed, but like everything else,
it had causes as well as effects, and it would have
been in the best interests of the West if it had paid
more attention to those causes and tried to understand
them before rushing off to war. Certainly, something
had to be done about the perpetrators, but they had
and still have their point-of-view, and while
we do not need to agree with that, it would help us
to deal with them if we were will-ing to consider
it instead of thinking, “They are wrong and
we are right,” as the vast majority of people
anywhere are prone to do. When we lock ourselves into
positions like this, we become blind and refuse to
see possible solutions to our problems. Our leaders
think they can get away with making black-and-white
statements like, “If you are not with us,
you are against us,” magnifying problems
out of all proportions, and causing untold suffering
around the world. And we allow them to do this, and
even back them up. Are we not also responsible?
“Why do they hate us so much?”
is a question that should have been asked and answered
long ago. It is not a new problem, but has roots stretching
back centuries, like everything, and if we try to
trace anything to its origins, we will go back and
back and back, identifying certain causes only to
find others before them, until we find everything
somehow involved with and connected to everything
else, not separate or independent. But what are they
saying, these people who hate so much? It takes a
lot of energy to keep the fires of hatred stoked and
burning. What explanations or reasons do they give
for their standpoints and behavior? Can we afford
to blithely disregard them? Or should we be willing
to look at them and address them, and try to remove
the possible causes of the effects we do not like,
instead of adding more fuel to the flames? What would
a disinterested, uninvolved visitor from outer space
make of our problems? Is it possible for us to learn
to look at things impartially and dispassionately?
Our education hasn’t prepared us to do so, but
our travels in other countries ~ either actual or
vicarious travels, through TV or books ~ should have
had some effect of opening our minds somewhat, or
at least recognizing that people of other lands and
races are similar to us in many basic ways. Or do
we travel in suits of armor, insulated from and forever
cut-off from the people around us, cocooned in an
ego-spun case?
Let us look at how things are: For centuries, Westerners
have tried, by any means they could devise, to force
their beliefs onto others, and in spite of the fact
that knowledge about other cul-tures and religions
is readily available today, leaving no excuse whatsoever
for ignorance about them, they still do this, with
huge budgets behind them. Americans, especially, are
guilty of this; their missionaries swarm in every
country, doing their utmost to convert and ‘save
the heathen.’ It is so arrogant! What gives
them the right to do this? Would they like others
to do the same to them? Do we not cause many problems
by our self-centeredness? It is this very mind-set
that is responsible for such quagmires as Afghanistan
and Iraq, where people are fighting back. Nor can
we blame those people for this. The American colonists
did so when they felt oppressed by Britain, did they
not? And undoubtedly, Britain would have branded them
terrorists if that term had been current in those
days. How would we feel if we were Iraqis or Afghans
or members of other nationalities and races that have
felt America’s armed heel? People in Australia
would say, “Come on, mate, fair go!
There is little that people like us can do about the
world-situation, but it reminds us that the only real
refuge is in the Dharma. Let us hope that the craziness
doesn't get out of hand and lead to worse things.
There, I’ve reduced the great danger we live
under to just a few words; it’s amazing how
quickly we’ve accepted it all and adjusted to
it, isn’t it? Television has the effect of making
every-thing so banal; nothing seems real any more.
This thing has been coming on for a long time and
can easily escalate. I’m afraid that it’s
going to get worse before it gets better.
Since that never-to-be-forgotten event, we saw the
phenomenon of empty churches filling up, for a while.
Thinking to find God in a building, and driven by
pain, fear, hope and desire, self-interest impels
people to embrace religion. Therein, finding some
solace and explanation ~ even though it is primitive,
in most cases ~ they relax, and sink into the mud
of complacency, not knowing why they call themselves
'Christians,' 'Buddhists,' 'Hindus,' 'Mus-lims,' etc.,
and never going deeper than the name-and-form.
Some of the Buddha's last advice ~ to be islands unto
ourselves, lamps unto ourselves, and a refuge unto
ourselves ~ is as valu-able now as when it was when
He gave it 25 centuries ago. We should come back to
ourselves instead of depending so much upon others,
and, through understanding, develop a sense of self-reliance
and responsibility.
Religion should be based upon reality instead of fanciful
thinking like it often is. It means seeing that we
depend upon so many other people and things around
us, and cannot live otherwise. From this comes a sense
of gratitude, which, in turn, gives rise to other
things. We need no belief, no complicated philosophy,
no savior, nor anyone to tell us what to do or to
lead the way.
The danger from the terrorist menace stems from religion
gone awry, and the wrong ideas thereof must sooner
or later be con-fronted and exposed, as they are the
real cause of the trouble, just as the Buddha said
so long ago. Ignorance is the real enemy of mankind
and always has been. But who wants to be ignorant?
Who will admit to being ignorant? It is a sickness
we are usually unaware of or turn away from and deny.
To recognize ignorance and acknowledge it requires
some degree of wisdom.
Organized religion is a crutch that is useful only
if we cannot walk unaided, but becomes an impediment
after that. Even so, this ‘crutch’ must
be understood as such rather than just followed blindly,
because, like anything, it can be misused and often
is. The Muslim concept of ‘Jihad’ or ‘Holy
War’ is an example of this; it really means
an inner struggle against Ignorance, not hatred,
violence, killing and war.
You wish to be liberated or enlightened? Well, it
is yours for the taking. Just see through the illusion
of the wrong ideas we have inherited from the past.
Most religions divide humanity into the ‘believers’
and the ‘non-believers,’ the ‘saved’
and the ‘damned.’ Judaism speaks of non-Jews
as ‘Gentiles,’ Islam terms non-Muslims
‘kafirs’ or ‘infidels,’
Christianity thinks of non-Christians as destined
for hell. Religion, and even the names thereof, divide
people, and such division is productive of great trouble.
Clearly, religion, in this way, has been, and continues
to be, detrimental to humanity. Why should we go on
living with such arbitrary divi-sions when we can
see the sorrow they cause?
Asian religions such as Hinduism, Buddhism, Confucianism
and real Taoism (if the latter two may be
considered religions at all) are much broader than
their Middle-Eastern counterparts, and do not divide
humanity. Buddhism, for example, holds that everyone,
and not just those who call themselves ‘Buddhist,’
has ‘Buddha-nature’ and can become enlightened;
it doesn’t say you have to be a Buddhist for
this, and that if you are not, you will not be saved
and will go to hell. We must go deeper than the exterior
aspect of Buddhism, however, deeper than its religious
façade, and realize the Dharma within; it is
that which helps us see be-yond divisions to our essential
unity.
When we call ourselves something ~ like a religious
brand-name ('Jew,' 'Buddhist,' 'Christian,' 'Muslim,'
etc.), or a nationality ('Eng-lish,' 'French,' 'Chinese,'
'Thai,' 'Indian,' etc.) ~ at the same time we are
saying, unspokenly, what we are not ~ "I am not
this, I am not that." Like this, we limit ourselves
and deny ourselves the possibility of drinking at
the well-springs of many sources.
If we were not so attached to and preoccupied with
names and labels, and saw, instead, our basic humanity,
the wisdom of the world would be available to us in
staggering amounts (it is any-way, but we make little
use of it), and we would feel no shame or hesitation
in picking up jewels wherever we find them; a diamond
is a diamond no matter where it is found.
We could avoid religious and racial conflict and antagonism
if we realized that we do not live in water-tight
compartments, shut off from people of other races,
nations and religions, and that we are now well-into
a world-culture; our lives touch and overlap those
of others like tiles on a roof or the scales of a
fish. Even if we never travel abroad, we depend so
much upon people from all over the world simply because
of the global-economy. But this is a gross example.
More basically, more obviously, we are all human,
with the tremendous faculties and potential this involves.
We should ponder on these things. We need others.
Albert Einstein wrote:
“A human being is part of a whole, called
by us the 'Universe,' a part limited in time and
space. He experiences himself, his thoughts and
feelings, as something separated from the rest
~ a kind of optical delusion of his consciousness.
This delusion is a kind of prison for us, restricting
us to our personal desires and to affection for
a few persons nearest us. Our task must be to
free ourselves from this prison by widening our
circles of compassion to embrace all living creatures
and the whole of nature in its beauty." |
And this was written by Sogyal Rinpoche, in “Glimpse
After Glimpse”:
"Nothing has any inherent existence of
its own when you really look at it, and this absence
of independent existence is what we call 'emptiness.'
Think of a tree. When you think of a tree, you
tend to think of it as a distinctly-defined object,
and on a certain level, it is. But when you look
more closely at the tree, you will see that ultimately
it has no independent existence. “When
you contemplate it, you will find that it dissolves
into an extremely subtle net of relationships
that stretches across the uni-verse. The rain
that falls on its leaves, the wind that sways
it, the soil that nourishes and sustains it, all
the seasons and the weather, moonlight and starlight
and sunlight ~ all form part of this tree.
“As you begin to think more and more
about the tree, you will discover that everything
in the universe helps to make the tree what it
is; that it cannot at any moment be isolated from
anything else; and that at every moment its nature
is subtly changing. This is what we mean when
we say things are empty, that they have no independent
existence." “One powerful
way to evoke compassion is to think of others
as exactly the same as you. ‘After all,’
the Dalai Lama explains, ‘all human beings
are the same ~ made of flesh, bones and blood.
We all want happiness and want to avoid suffering.
Further, we have an equal right to be happy. In
other words, it is important to realize our sameness
as human beings.’” |
Abandoning my idea to return to Canada, and forfeiting
the return portion of my ticket as it was non-refundable,
I made preparations to leave England and return to
Australia, fearing the outbreak of a great war. I
bought a ticket with Swiss Air as far as Istanbul,
in-tending to get the onward tickets there.
We got to Manchester airport around 11:30, in plenty
of time for my flight which was supposed to take off
at 3:50. I was told that, unlike the previous day,
when no hand-luggage of any kind might be carried
and even lap-tops had to be checked in, I could carry
my lap-top in a plastic bag, but the bag would have
to be checked in. My baggage-trolley had to be checked
in separately, too, and I felt at the time there was
something unusual about this. I was in-formed that
take-off might be delayed by about an hour.
Having checked in, I told Glen and Karin not to bother
waiting any longer, as I don’t like prolonged
goodbyes but prefer to get it over with as soon as
possible. Therefore, they left me on my own, and I
went through the passengers-only gate to wait, not
thinking that it would be an extra 3 hours before
we boarded the plane. Just before boarding, there
were further checks of hand-baggage, and one guy in
front of me ~ who had a lap-top in a case, plus other
baggage (the new rules were obviously flexible), was
caught with a Swiss army knife and a pair of manicure
scissors, which were confiscated, of course. What
surprised me about this was, first of all, it had
been announced on TV that all such things could not
be carried in hand-baggage, and secondly, how they
managed to escape scrutiny on the x-ray machine and
electronic-gate.
The flight would be via Zurich, where I’d have
to change planes. Unfortunately, because of the long
delay in Manchester, my con-nection left before we
got to Zurich, so I had to wait in a long line, inching
forward, to get reassigned on another flight. When
I finally got to the desk, and was told there was
no other flight until 10 the next morning. I was given
a voucher for a hotel-room, including transportation
to and fro, meals ~ dinner and breakfast ~ and a SF10
phone-card. Before going to the hotel, I searched
around the baggage-carousels among the many loaded
trolleys for my bags, but could not see them; I was
assured they would be checked onto the new flight
to Istanbul, and given a toiletry-kit for the night,
and with that, I went to the hotel. I was very tired
by this time so didn’t linger over what dinner
was left, and went to sleep like a log, but only for
four hours, as I wanted to get back to the airport
in plenty of time. So, after breakfast, I boarded
the shuttle-bus and found my gate at the airport.
We set off for Istanbul and arrived without incident
three hours later.
At Istanbul, only my computer-bag came out, so ~ together
with many others ~ I went to the missing-baggage office
to fill in the necessary forms. I could have had my
missing bag delivered to my hotel if I’d left
my keys with them, so that they might be opened for
Customs’ inspection, but was unwilling to do
this, not because I didn’t trust them ~ although
I had reservations about that, too ~ but because I
had such a job fastening my bag after stuffing it
so tight, that I felt no-one else would be able to
close it again if they opened it. Then, I got a bus
into the city, getting down within walking-distance
of the hotel where I stayed during my last visits
to Istanbul. Even so, it was quite a walk, and on
the way, I stopped to visit Fetih, who was
pleased to see me again, unexpectedly. I sat with
him for a while at his road-side stall, until I’d
cooled off; it was about 31º at 5 o’clock,
and very humid.
I got a room in the Sehir Hotel; it was cheaper this
year than last, at 6 million Turkish Lira, due to
the high inflation-rate; $1 this year got 1.5 million,
while last year it was 665,000. Once again, there-fore,
I was a multi-millionaire!
Early the next morning, I took a bus out to the airport
and was re-lieved to find my bag in the office, but
not the trolley; anyway, I didn’t mind losing
that; it was the main bag that was important.
After dropping my bag at the hotel, I went in search
of my ticket. There are many travel-agents in the
tourist-belt, offering cheap flights, so I checked
out several of them, but their rates weren’t
as low as I expected them to be; however, I chose
the cheapest I could find and paid US$645 for a one-way
ticket to Melbourne with a stop-over in Malaysia.
MAS flies from Istanbul to K.L. twice weekly, Wednesday
and Saturday, but the Saturday’s flight was
full so I had little choice but to take the next day’s
flight, although I wanted to spend a bit longer there.
I quickly emailed DV to let him know when I’d
arrive, did a bit of shopping, saw Fetih again, and
got ready to leave the next day.
Taking a final walk around the area comprising the
Blue Mosque, Aya Sophia and Topkapi Palace ~ all of
which stand where the palace of the Emperors of the
Byzantine empire and the Hippo-drome once stood ~
I left for the airport and before c
hecking in, went to the Lost-baggage counter again,
but there was no sign of my trolley; they told me
it was still in Zurich, though how they knew that
I don’t know. I gave them my Malacca address
to send it to if it turned up, but it never did.
The 11-hour flight to K.L., with a 90 minute stop-over
in Dubai, was tiring, and waiting at the baggage-carousel
for my bag, I saw that most people from my flight
had got theirs and gone already, and I thought: “Oh,
no; not again! This is happening to me with monotonous
regularity!” Imagine, my bags had not turned
up on the same flight as me five times in the past
18 months! Then, just as I was getting ready to go
to the Lost-luggage office, it came out of the shute,
much to my relief.
Passing out into the hall, I expected DV to be waiting,
but he wasn’t, and I wondered if he’d
got my email. I wandered around a while, then called
him on his mobile and asked where he was. He told
me he was at a meeting in K.L. so couldn’t meet
me, but had chartered a taxi to pick me up; there
was someone waiting in the arrival-hall holding a
sign with my name on it, he said. Off I went to look
for this man, and sure enough found him waiting at
the rail. He had not recognized me because I was wearing
ordinary clothes instead of the robes he expected.
Anyway, we were soon on our way, and I was taken to
DV’s home.
They all welcomed me back and took good care of me.
When asked why I didn’t give any talks there
I said I’d retired. My ideas, I felt, weren’t
suitable for Malaysian audiences; there is too much
superstition and attachment to names and forms there,
and it’s hard to work against it. This is why,
when I decided to quit there several years ago, things
just fell apart like a house of cards.
Almost every morning, DV took me for my favorite Indian
food, and sometimes for lunch and/or dinner, too.
The climate there was very trying, though, and prevented
my daily walks; I didn’t feel good about that,
but if I had gone walking, within five minutes I would
have been drenched in sweat. How I managed to spend
so many years in that part of the world I just don’t
know!
While I was in Malacca, I got an email from somebody
in Jakarta, requesting me to go there for a big ceremony
and give talks shortly after, all expenses paid, of
course. In my reply, I thanked him for his kindness,
but told him it was too short notice, and that if
he had informed me earlier, I might have considered
it.
Anyway, I decided to visit Tor Hor in Penang for a
few days, stopping off in Ipoh on the way. The bus-trip
to Ipoh ~ although only 5½ hours ~ was tiring,
as the a/c wasn’t working well; I was glad to
get there. A welcoming-committee was waiting for me,
and persuaded me to stay for two nights, and it was
good, as people there had always been kind to me.
I gave a talk there that evening, but it assured me
that few people had understood much of my previous
talks. It must have seemed strange to them when, in
answer to one of their questions, I said something
like: “Years ago, I could have answered your
question, but now, I can’t.” To clarify
this somewhat, I added: “In the beginning, it
was important for me to think that I knew, when in
actuality, I didn’t, and was only repeating
what I had heard or read from others. Now, how-ever,
I’m more sure of myself and it doesn’t
matter to admit that I don’t know. Moreover,
the things about which you ask are not important and
are just excess baggage.” (Someone had asked
me about what is called in Buddhist terminology a
‘Silent Buddha’ ~ one who doesn’t
teach. Well, what do I ~ or anyone else, for that
matter ~ know about this? We wouldn’t know a
Buddha if we fell over one!)
I continued on to Penang in another such bus. Tor
Hor met me and took me for dinner in an Indian restaurant,
and then, before going to his home on the third floor
of a block of condominiums, we stopped by to see Amigo
and his family; they were surprised to see me as we’d
lost touch years ago. It was quite late when we got
home, therefore, and I went straight to bed in the
master-bedroom which Tor Hor had vacated for me, but
here again, the air-con wasn’t working and I
spent a sweaty night.
Early the next morning, he went to work, leaving me
on my own to do my email, watch CNN and whatever else
I wanted to do; he returned at 2 o’clock and
took me out for lunch. The days passed in this way,
and I quite enjoyed my stay there and met most of
the friends I wished to see. One of them, a local
nun who stayed in a Burmese temple, invited us out
for dinner one night but she herself didn’t
eat because she follows Theravada. I told her not
to worry, and that I would transfer what I ate to
her, so she wouldn’t be hungry, referring to
the Buddhist practice of ‘transferring merit,’
which I question. (once, DV had complained about feeling
tired, so I told him I would transfer my afternoon
nap to him, but next day he asked me not to do it
again as he was unable to sleep that night! Such is
the power of transference!)
Before dinner, the nun had requested me to visit a
friend’s home where people would like me to
give a talk; I agreed, but was to rue it, because
when we got there, there was a ceremony in pro-gress,
with about a dozen monks and nuns chanting and a lot
of people in attendance. I thought: “What have
I got myself into here?” and would have left
there and then if I could have; but I was stuck and
had to go on. Fortunately, the ceremony ended just
then, and the monks and nuns were plied with food
before going off to another such ceremony, leaving
me with the people who had remained. When they were
quiet, I gave a short talk and answered a few questions,
then took my leave. That was the only talk I gave
in Penang.
The day after I got back to Malacca was the first
anniversary of Goh Sr’s death, so I was requested
to perform a simple cere-mony at the family home.
They were grateful for this, even though the ceremonies
I perform are the same for any occasion. They had
earnestly requested me to visit them on the way back
to Oz from England, and had offered to pay my ticket
from Istan-bul, but had no idea that I would be with
them for the anniversary.
The family there made the remainder of my stay very
pleasant ~ they were all so kind and solicitous of
my comfort ~ and I began to pack my stuff ready for
off. I had acquired extra baggage since I got there,
however, so had to parcel some of it up to be mailed
off; once again, we had to go through the procedure
of 'wallpapering' the parcel with small-denomination
stamps in the P.O.; they do have large denominations,
but for some reason ~ D.V. maintains that it is to
provide more business for the bumiputras (as the Malays
term themselves; it means 'Sons of the Soil,' to differentiate
themselves from the Chinese, Indian and other 'second-class'
citizens; it is really a blatant racist society) ~
they palm you off with all these 'small' stamps, which
you have to affix your-self. Well, I guess it makes
the parcels more colourful.
DV dropped me at the airport on the 9th of October
in plenty of time for my 9:15 flight. Airport security
in K.L. was not as much of a hassle as I expected;
the only difference from before was that everyone
was frisked, which had not been so common. The flight
left pretty punctually and was quite smooth, arriving
in Melbourne on time, 7 hours later. We had to wait
quite long at the baggage-carousel, as they couldn't
get the baggage-doors of the plane to open; eventually,
they had to use a can-opener! (a little bit of hy-perbole
on my part here).
Translator Tuan was waiting for me, but he took all
the byways instead of the freeway, which he said would
be congested at that time, so we were long in getting
home. Anyway, after resting a while, I was ready for
anything but had no plans at all. I was open to the
unexpected, waiting to see what came up; something
al-ways does, and it did, very soon: I got an email
from a monk there, asking me to give a talk at his
temple, and I accepted, but thinking it would be to
just a group of old ladies, I wrote:
“Could you arrange a more public talk for me,
and announce it in the press, rather than me just
talking to the people at the week-end retreat, most
of whom would probably be elderly ladies? The reason
I ask this is because I find it difficult to talk
to old people in a way they would understand, and
I say this from long experi-ence. I do not have the
wisdom necessary to perceive people's level of development
and teach accordingly; nobody has some-thing for everyone.
“During my recent stay of 3 weeks in Malaysia,
I gave only 2 talks, and only because I couldn't avoid
them. When asked why I didn't want to give more, I
said I’d retired. Over the years I spent there,
I did what I could in Malaysia, but with little success.
I have something to give, I know, but it must be wanted
rather than just needed, and if it is given where
it is not wanted, it is a waste. If people come to
ask for something, I can give them something”.
He replied and said he agreed to my request and asked
me for the topic of my talk. Well, I seldom put a
topic on them, but this time one came readily to mind,
so I told him, “THE FLAVOUR OF LIBERATION.”
I spoke about the implications of the concept of reincarnation,
but don’t know if anyone understood, as it was
a different slant on the subject.
Some people suggested I stay in one of the temples
near where I was staying, but I replied that it wouldn't
work, as they are too small ~ even though one of them
is quite large ~ for two monks; they 'belong' to the
monks who stay there, and you know what happens when
a dog intrudes on the territory of another dog. Many
monks are possessive.
|