Within less than fifty years, I, Tenzin Gyatso the Buddhist monk, will be no more than a memory. Indeed, it is doubtful whether a single person reading these words will be alive a century from now. Time passes unhindered. When we make mistakes, we cannot turn the clock back and try again. All we can do is use the present well. Therefore, if when our final day comes we are able to look back and see that we have lived full, productive, and meaningful lives, that will at least be of some comfort. If we cannot, we may be very sad. But which of these we experience is up to us.
The best way to ensue that when we approach death we do so without remorse is to ensure that in the present moment we conduct ourselves responsibly and with compassion for others. Actually, this is in our own interest, and not just because it will benefit us in the future. As we have seen, compassion is one of the principal things that make our lives meaningful. It is the source of all lasting happiness and joy. And is the foundation of a good heart, the heart of one who acts out of a desire to help others. Through kindness, through affection, through honesty, through truth and justice toward all others we ensure our own benefit. This is not a matter for complicated theorizing. It is a matter of common sense. There is no denying that our happiness is inextricably bound up with the happiness of others. There is no denying that if society suffers, we ourselves suffer. Nor is there any denying that the more our hearts and minds afflicted with ill-will, the more miserable we become. Thus we can reject everything else: religion, ideology, all received wisdom. But we cannot escape the necessity of love and compassion.
This, then, is my true religion, my simple faith. In this sense, there is no need for temple or church, for mosque or synagogue, no need for complicated philosophy, doctrine, or dogma. Our own heart, our own mind, is the temple. The doctrine is compassion. Love for others and respect for their rights and dignity, no matter who or what they are: ultimately these are all we need. So long as we practice these in our daily lives, then no matter if we are learned or unlearned, whether we believe in Buddha or God, or follow some other religion or none at all, as long as we have compassion for others and conduct ourselves with restraint out of a sense of responsibility, there is no doubt we will be happy.
Why, then, if it is so simple to be happy, do we find it so hard? Unfortunately, though most of us think of ourselves as compassionate, we tend to ignore these common-sense truths. We neglect to confront our negative thoughts and emotions. Unlike the farmer who follows the seasons and does not hesitate to cultivate the land when the moment comes, we waste so much of our time in meaningless activity. We feel deep regret over trivial matters like losing money while keeping from doing what is genuinely important without the slightest feeling of remorse. Instead of rejoicing in the opportunity we have to contribute to others' well-being, we merely take our pleasures where we can. We shrink from considering others on the grounds that we are too busy. We run right and left, making calculations and telephone calls and thinking that this would be better than that. We do one thing but worry that if something else comes along we had better do another. But in this we engage only in the coarsest and most elementary levels of the human spirit. Moreover, by being inattentive to the needs of others, inevitably we end up harming them. We think ourselves very clever, but how do we use our abilities? All too often we use them to deceive our neighbours, to take advantage of them and better ourselves at their expense. And when things do not work out, full of self-righteosness, we blame them for our difficulties.
Yet lasting satisfaction cannot be derived from the acquisition of objects. No matter how many friends we acquire, they cannot make us happy. And indulgence in sensual pleasure is nothing but a gateway to suffering. It is like honey smeared along the cutting edge of a sword. Of course, that is not to say that we should despise our bodies. On the contrary, we cannot be of help to others without a body. But we need to avoid the extremes which can lead to harm.
In focusing on the mundane, what is essential remains hidden from us. Of course, if we could be truly happy doing so, then it would be entirely reasonable to live like this. Yet we cannot. At best, we get through life without too much trouble. But then when problems assail us, as they must, we are unprepared. We find that we cannot cope. We are left despairing and unhappy.
Therefore, with my two hands joined, I appeal to you the reader to ensure that you make the rest of your life as meaningful as possible. Do this by engaging in spiritual practice if you can. As I hope I have made clear, there is nothing mysterious about this. It consists in nothing more than acting out of concern for others. And provided you undertake this practice sincerely and with persistence, little by little, step by step you will gradually be able to reorder your habits and attitudes so that you think less about your own narrow concerns and more of others'. In doing so, you will find that you enjoy peace and happiness yourself.
Relinquish your envy, let go your desire to triumph over others. Instead, try to benefit them. With kindness, with courage, and confident that in doing so you are sure to meet with success, welcome others with a smile. Be straightforward. And try to be impartial. Treat everyone as if they were a close friend. I say this neither as Dalai Lama nor as someone who has special powers of ability. Of these I have none, I speak as a human being: one who, like yourself, wishes to be happy and not to suffer.
If you cannot, for whatever reason, be of help to others, at least don't harm them. Consider yourself a tourist. Think of the world as it is seen from space, so small and insignificant yet so beautiful. Could there really be anything to be gained from harming others during our stay here? Is it not preferable, and more reasonable, to relax and enjoy ourselves quietly, just as if we were visiting a different neighbourhood? Therefore, if in the midst of your enjoyment of the world you have a moment, try to help in however small a way those who are downtrodden and those who, for whatever reason, cannot or do not help themselves. Try not to turn away from those whose appearance is disturbing, from the ragged and unwell. Try never to think of them as inferior to yourself. If you can, try not even to think of yourself as better than the humblest beggar. You will look the same in your grave.
To close with, I would like to share a short prayer which gives me great inspiration in my quest to benefit others:
May I become at all times,
both now and forever
A protector for those without protection
A guide for those who have lost their way
A ship for those with oceans to cross
A bridge for those with rivers to cross
A sanctuary for those in danger
A lamp for those without light
A place of refuge for those who lack shelter
And a servant to all in need.
- an excerpt from 'Ethics for the New Millennium' by His Holiness the Dalai Lama.
Monday, December 31, 2007
HH Dalai Lama::New Year's Thoughts
Saturday, December 29, 2007
The World’s Most Polluted River
Thanks to: Conspiracy Memes
Citarum, near the Indonesian capital of Jakarta is according to many the world's most polluted river.
A poignant display of human disregard for the environment.
Saturday, December 22, 2007
Thursday, December 20, 2007
The Nativity Story
That debate is over a nativity scene placed atop of Green Bay's City Hall. Alderman Chad Fradette, as a sign of solidarity with a town in Northern Wisconsin that has taken some heat for their nativity display, chose to put the Christian symbol up to the exclusion of every other faith in the area. When confronted by the opposition, specifically a Madison chapter of the group "Freedom From Religion", Fradette exclaimed he didn't want their "Madison values" in Green Bay. Hmmm, I think those Madison values are also those of the Founding Fathers. Bare in mind this is from a guy who bemoaned the idea of some people wanting him to check his religion at the door when legislating.
Moving on. As a compromise the city's Mayor, Jim Schmitt, opened the door to all displays. First to join the manger was a Wiccan Wreath, which was soon vandalized. A peace sign was scheduled to be set over City Hall too but never made it. That's because concerned citizen and community activist, Wendy Corriel, arrived at City Hall with a cross wrapped in the American flag, representing the merging of Church and State. Mayor Schmitt accosted Corriel proclaiming that he "ran the city" -- clearly Schmitt's "decider" moment -- to which Corriel promptly corrected him saying "No the people run this city sir, the people run this city."
The Green Bay Aldermen held a meeting to enact a few guidelines. They split with a 6-6 vote with the Mayor breaking the tie in favor of keeping the nativity scene, and only the nativity scene, up through December 26th. According to Corriel the proceedings were nothing short of an embarrassment to the democratic process. One member said he wasn't an expert on the Constitution; another, Guy Zima, debased Wicca and said "they [every religion other than Christianity] are just trying to push their views on everyone."
I'll pause for a moment and let you absorb the irony.
These charlatans are running Green Bay. It's astonishing they can even feed themselves. I mean at least learn the principle document the country's laws are based on before running for public service. Ms. Corriel is about to rightly file a lawsuit against the city as it is in violation of the Establishment Clause. It's just her way of wishing Fradette, Schmitt, Zima and the rest a very merry Christmas.
Wednesday, December 19, 2007
Monday, December 17, 2007
Eye of Nye
"Bill Nye talks about how the notion of race in our species, Homo sapiens sapiens, is completely wrong and outdated. He and his colleagues in the scientific community show us how we are all of the same race, and that the notion of different races/sub-species in humans today is 100% scientifically incorrect."
--4article1
Saturday, December 15, 2007
Know Your History: The Homestead Strike of 1892
The Homestead Strike 1892
by Cheri Goldner
For almost five months in 1892, the Homestead lodges of the Amalgamated Association of Iron and Steel Workers and the Carnegie Steel Company, Limited clashed over contract negotiations in what has become known as The Homestead Strike.
The steel industry was crucial to Homestead, a borough situated on the left bank of the Monongahela River, just seven miles east of Pittsburgh (see map). In 1889, workers had won a strike and negotiated a three-year contract for a sliding scale wage which was determined by the fluctuating market prices of 4 x 4 standard Bessemer steel billets. The contract was to expire on June 30, 1892.
As this expiration date neared, steel baron Andrew Carnegie, who had often publicly communicated union sympathies, departed for Scotland leaving the notorious Henry Clay Frick with managing authority. Frick was known for his ruthless anti-union policy and as negotiations were still taking place he ordered the construction of a solid board fence topped with barbed wire around mill property. The workers dubbed the newly fortified mill "Fort Frick."
Meetings continued through late June but the two sides could not reach an agreement. Workers expressed their discontent by hanging Frick and superintendent J.A. Potter in effigy on mill property and turning the hose on the men sent by Potter to cut the effigies down. With this event as an excuse, the company began to shut down the works on June 28. By the morning of June 30, the day the contract with the Amalgamated expired, the entire work force was locked out.
Union and non-union workers joined forces under the leadership of Hugh O'Donnell and kept guard around the steel works to prevent any blacksheep, or scabs, from entering. Frick meanwhile, had already made arrangements with Pinkerton's National Detective Agency of New York for the arrival of 300 strike-breaking detectives, commonly known as "Pinkertons."
When this army was spotted on the Monongahela in the early morning of July 6, workers sounded alarms and townspeople of all ages gathered to meet the approaching barges. Once it was clear that the detectives planned on docking at and entering mill property, workers tore through a company fence to stop them.
While who fired the first shot remains a mystery, the detectives opened fire on the crowd and wounded several workers. The workers hid behind ramparts of steel, pig iron and scrap iron and returned fire while the women and children retreated out of range. The battle lasted from 4 a.m. on July 6 until 5 p.m., with workers finally agreeing to the surrender of the Pinkertons. Three Pinkertons and seven workers died and many more were wounded in the fight.
Six days later the National Guard of Pennsylvania arrived in Homestead under the orders of Governor Robert E. Pattison. The company then used several tactics to weaken union forces. They evicted workers from company homes, arrested individuals repeatedly just to charge them bail, and involved the workers in a series of costly court cases.
On November 17, the first break in the ranks occurred when day laborers and mechanics voted to return to work. Three days later the lodges of the Amalgamated voted to lift the prohibition on returning to work for the company. The company hired back some of them as non-union workers and blacklisted others. Carnegie, Frick and company had won, helping to prevent the organization of the mills for the next forty years.