SPIRITUAL HUMANISM

The need for our time is spiritual humanism. Humanism is addressed to people that they may individually become free and controllers of their own destiny. A critical assessment of one's heritage together with an appreciation of the cultures of others are both implied in it. Spirituality deals with the supra-mundane -- that one possesses the potential to transcend one's ego-identity -- and may do so by adopting the necessary means. These two constitute the Bodhichitta in both its Relative and Ultimate aspects.

There are a variety of forces active contrary to the fulfilment of the above. The more pertinent of these will be the subject of this paper. The first of these, is Fundamentalism. This may be defined as the reaction of a person or a group whose religious securities are threatened. It is a method of fighting alienation and loss of meaning in life, as formulated by tradition. It is characterised by a fanatical holding on to the truths one has. Questioning is anathema for fears of losing them together with one's bearings in the world, moral or otherwise. Blind acceptance is its propelling force. Such groups tend to be aggressive proselytisers, intolerant of even their own co-religionists.

Communalism is the second. Once again this derives from the fundamental question of identity, racial and cultural, and finds its expression in manners similar to the first. These two together may be held responsible for all the evil the world has ever seen until now and will experience in the future.

Both these emotions are invariably fanned and exploited by a small elite in the pursuit of its own power, involving however, whole communities, peoples, and nations. They are therefore not religious problems per se, but need to be tackled socially and politically. They can also be dealt with by the promotion of authentic religion, open to the world and history, encouraging the autonomy of the secular in its own sphere, within the context of ever-increasing economic and political interdependence, and an awareness of this interdependence.

Pluralism, religious and communal is now an established reality of modern life everywhere. Inter-cultural contacts and influences are increasingly promoted by the pervasive and rapid media of communication. Though different cultures may and do react to science and technology variously their impact -- and some of the problems may be common, since basically what is happening is the breaking down of the old order -- these traditions have in common a large number of governing parameters.

One of these is secularisation. Its strength lies in that it promotes a differentiation between social institutions such as religion, politics, economics, culture, and so on. It is in direct contrast with ancient societies where everything was contained within the single context of religion and authority. Its weakness lies in that it does encourage the disappearance of religion, and the disintegration of norms which have held societies intact through the centuries of their existence. Hence it encourages the spread of unbelief, or even disbelief, striking at the very roots of individual existence. Nowhere are both these aspects more evident as in developed countries, with others not too far behind.

It would not be correct to state that people have become less religious, as that would be a denial of the intrinsic in human nature. Rather, it might be stated that a person's desire to practise one's religion has diminished considerably, entailing a lack of understanding of one's heritage. Thus, it is not a crisis of belief per se; rather, a moral crisis of desire. There is thus a growing loss of a sense of the transcendance, or functions of the right cerebral hemisphere. accompanied by a preponderance of the rational, or functions of the left cerebral hemisphere, Human life thus becomes increasingly conscribed, strained, superficial, and unbalanced. Spiritual disciplines aim to correct this imbalance.

Science and technology may be used or abused; the choices of abuse seemingly more abundant. This is expressed in the pursuit of pleasure and plenty from time immemorial: the desire has always been for more. This selfishness leads to individualism and competition, an unabashed suppression of the poor and degradation of the environment. Such materialistic attitudes bring about a distinct erosion of human and spiritual values, hence increasing alienation and loss of meaning to life. Its natural corrolary is violence.

Violence may be of two types. viz. individual and collective. The former is less apparent. One does violence to oneself in the form of taking drugs and alcohol in an effort to escape from boredom, failure in the challenges of life, and alienation. It manifests as a hatred of oneself, for being whatever one might be, and attempts to commit suicide because of failures as perceived, the schism between expectations and reality. It could be called the ultimate in aggression. The mistaken belief is that by so doing, one's current seemingly irreconcilable circumstances will be taken care of, without being aware that although the physical body can be killed, a person's mind cannot.

The latter takes on the vicious forms of group antagonisms on a smaller scale, to full-fledged wars between nations.

Then there is enslavement in the so-called democratic societies: to money, machine, bureaucracy, prejudices, media-promoted dis-information, and so on. Therefore it is, that the promotion of inner and outer freedom, so that people may become agents of their own transformation and growth, is the real challenge of the day. Through this it would be possible to bring about a reconciliation of disparate elements, and work towards the establishment of a better world order. The above corresponds exactly to the teachings on the Bodhichitta.

The need for authentic Dharma is thus everywhere: its requirement particularly acute in the First World. This is because the epicentre and the key for the solution to most of the problems are in the developed countries because of its economic, political, and in many places, cultural dominance as well, thanks to the all-pervasive media. The elite of the North also inspire and control, not to mention corrupt, the economic and political elite of the south. Hence the privileged and most challenging place for Buddist mission today is most certainly the First World.

Speaking to a group of Asians April, 1947, Mahatma Gandhi had said: "If you want to give a message to the West, it must be the message of truth.... The West today is pining for wisdom. It is despairing of a multiplication of atom bombs.... It is up to you to tell the world of its wickedness and sin -- that is the heritage your teachers and my teachers have taught Asia."

(Sources of Indian Tradition, Vol.11, New York. Columbia Univ. Press 1958, pp.273-274.)

It needs to be specified here that Mahatma Gandhi included Jesus amongst the Teachers of Asia. The proposal above is highly relevant even today, though not only Asians, but all people of good-will are called to carry this message.

Wherever there is a growing indifference to religion, wherever there is a moral crisis of values. wherever one finds the roots of contemporary, unjust and oppressive structures, there is a priority for the Buddha's message today, there it'll be required tomorrow.

The Buddha's Dispensation of today therefore, needs to provide models and visions of alternative communities. On the one hand, its involvement in the social and political life of the people is required. On the other it needs also to keep its distance in order to prophetically challenge the world and its institutions. The danger here is that its institutional character can cause it to become insular and self-defensive, as has historically often been the case, losing its prophetic voice. In its variegated forms, it can address the modern world under the two headings of in-culturation and inter-religious dialogue.

Inculturation is described as the expression of the Buddha's Dispensation in a particular environment. When a traditionally non-Buddhist group encounters the Dharma, and changes its attitudes, mores, and behaviour, this change finds expression in its way of life: its symbols, its art, its spirituality and celebration, and its social relationships. If the group is not prevented from doing so, such a cultural expression of the Dharma is both natural and creative. This group may then raise its voice against that which is sinful and limited, presenting simultaneously, an alternative model not only at the basic but also the national and international levels. It is apparent then, that Buddhist institutions be above reproach. Permissiveness can therefore, have no place in the process, except as an indication of the unhappiness it engenders, negating the avowed aim of the Dispensation. Moreover, wherever it might be encountered, it will leave the Dispensation extremely vulnerable!

Inter-religious dialogue is of paramount importance currently, for the simple reason that the Dharma now incorporates converts in heterogenous societies, no longer insular. The term 'conversion' itself means turning away from samsara, and a reversion to the truth. Tib. bLo.lDog.Pa. The Buddha Dharma acknowledges this proclaiming at the same time that the ineffable compassion of Buddhas and Bodhisattvas manifests itself differently in varying circumstances, in harmony with the demands of a particular environment. This automatically confers legitimacy on the other religions, including of course, the Buddhist traditions of varying hues and colours. Admittedly, each would have its own strengths and limitations in the progress of its pilgrims. However. they all share a common origin, the divine, sublime, or the supra-conscious, and purpose, in that their aim is the welfare and happiness of their followings.

An event of immense proportions took place in Assisi Oct. 1986, when the Pope came together with leaders of other religions to pray for world peace. Its significance lay in that for the first time in its history, the Church of Rome openly acknowledged that the salvific action of God reaches out to all peoples in ways unknown to limited human intelligence. This has always been the Mahayana point of view. The need for inter-religious dialogue has since become apparent with its emphasis not only on mutual understanding, but a common experience of the divine and sublime. It lays open to the various religious communities the limitless possibilities of collaboration in the promotion and defence of common human and spiritual values. It actually makes this incumbent on each and every member of the Buddhist Sangha. It is therefore, that conversion deriving from or requiring the negation of an individual's heritage, cannot be relevant. Rather, it is the inculturation of the Buddha's Dispensation within its modern contexts which becomes paramount. It may be mentioned here that this has been perhaps the single factor contributing to the success in the spread of the Dispensation in societies as ancient and conservative as the Chinese, Korean and Japanese, amongst many others. Hence, that which is valid is compassion and precise understanding, as the Buddhas have taught through the ages; not hatred and prejudice.

A new word 'inter-culturation' needs to be introduced here. It expresses the conviction that there is a mutual fecundation in the dialogal experience of pluralism. Religion and culture are so closely related that religion can be called the soul of culture, whilst culture gives religion its language. This is in-culturation. In any open and creative encounter between two religions and cultures, there takes place a natural symbiosis which is termed inter-culturation.

This derives from the praxis of sincerely living together, i.e. entering into the human community without reservations, fears, or mistrust. It amounts to an acceptance of other communities inasmuch as we establish a fellowship with them. Religions are both hindrances for that fellowship as well as the means to reach a communion in depth which transcends superficial exchanges and transactions.

Inter-culturation is not a religiously neutral act; it radically challenges both partners inviting them to a new self-understanding, a continuous process of re-interpretation. It transforms one's own self understanding, overcoming one's water-tight exclusivism. However, it has to reckon with mistrust and resistance from those who would wish to keep their religious status quo in static immobility, inhibiting the expression of one's fundamental humanness. It may be therefore stated that the greatest threat to spiritual humanism is from the die-hard traditionalist, and those preoccupied by territoriality rather than content.

In conclusion, each local monastery or Dharma Centre is thus responsible for its own mission, and now becomes co-responsible for the mission of all such institutions the world over. This gives them a new perspective on their work and extra. Teachers sent abroad need to acculturate themselves -- that is learn the local language, adapt to a new way of life, adjust to the climate, etc. -- in order to be effective. To the local centre which receives them, they bring the riches of the cultural expression of the Dharma from their own heritage. In turn they may carry back home the riches they have experienced in their new environs. Thus a process of rejuvenation takes place in both cultural contexts.

A dispassionate introspection of one's traditions needs now to be encouraged. It is no longer possible for tradition to hide behind itself in the modern, secular world, where nothing is sacred any more. Moreover, as is evident from the Tibetan experience, its youth is turning away from serious involvement in the Dharma of theory and praxis. May it not be concluded then that its traditions with all its richness and anomalies, are failing to cater to their needs. This is no secret, as also that the impetus for growth within this culture now derives from elsewhere. Since every aspect of tradition today is open to question, doubt, debate, disbelief, and critical analysis, the Buddha's Dispensation has entered a crucial stage in its existence. The old formulae of authoritarianism, fundamentalism, communalism, doctrinaire allegiances and exploitation, no longer provide the binding force they once did. Hypocrisy moreover, merely aggravates an already delicate situation.

It would perhaps be less accurate to state that the times are bad. rather, feudal systems and values are no longer applicable. The Buddha's Dispensation cannot continue to be sustained by the charisma of individual leadership alone, behind which vested interests flourish unabated. It would be better by far if Buddhists spread the message of universal brotherhood by example!

Colophon: Adapted from the Keynote Address at the Silver Jubilee celebration of SEDOS in Rome, Dec. 1989. delivered by M. Amaladoss. S.J. VJTR, 4A Raj Niwas Marg, Delhi 110 054, India,Vol. LIV. no.6, June. titled 'Mission From Vatican II into the coming Decade, pp. 269-280. The passage on inter-culturation derives from VJTR Vol. LIV, no.4, April 1990, pg. 214.

Completed by the author on Sep. 16, 1990, Sun. at his family residence, 'Uddiyana', Dalip Mahal, Munger, Bihar, India, tel. 91 6344 2-2291, e-mail lamashree@hotmail.com.