I am sharing with you my experience of life, based on Buddhist teaching and practice, without any desire to propagate Buddhism or make new followers. The great spiritual traditions, which are all very much alive on the five continents, reflect the various dispositions of the peoples of the world. They define the foundations and ethical principles that will allow us to become better by developing human qualities like love, patience, and tolerance and by fighting our excessive desires.
It is preferable to keep to our original spiritual traditions. That is a much surer path. I am always a little doubtful when I teach Buddhism in a country like France, which is mostly Christian and Catholic, for I am convinced that it is always more satisfying to deepen and preserve the religion of one’s ancestors. It is not necessary to become Buddhist when you are a Westerner.
If you examine the great religions of the world, you can discern philosophical and metaphysical views, on the one hand, and daily spiritual practice, on the other. Although the philosophical views differ and sometimes contradict each other, in spiritual practice all religions are connected. They all recommend inner transformation of our stream of consciousness, which will make us better, more devout people.
It is good not to create any hierarchy among spiritual traditions but rather to understand that their teachings are adapted to the various dispositions of beings. What’s more, within Buddhism itself you can find many teachings of the Buddha, who taught a doctrine that is described as having “84,000 doors.” It is up to us to recognize the necessity of different philosophical views and to acknowledge that every spiritual tradition is good, since each one helps millions of people to progress and to suffer less by becoming better. For each person, there is one single way and one single truth to acquire, but one must still accept the truth of other traditions. Even if another tradition goes against our own convictions, it has its own reason for being, in the support it provides for others. So we should have our own convictions, on the one hand, but on the other hand, we should keep our minds open and tolerant toward those who don’t share them.
Temples of Kindness in Our Hearts
Toward brotherly exchanges between religions
AS WE APPROACH the twenty-first century, religious traditions are as relevant as ever. Yet, as in the past, conflicts and crises arise in the name of different religious traditions. This is very, very unfortunate. We must make every effort to overcome this situation. In my own experience, I have found that the most effective method to overcome these conflicts is close contact and an exchange among those of various beliefs, not only on an intellectual level but in deeper spiritual experiences. This is a powerful method to develop mutual understanding and respect. Through this exchange, a strong foundation of genuine harmony can be established.
In addition to encounters among scholars and experienced practitioners, it is also important, particularly in the eyes of the public, that leaders of the various religious traditions occasionally come together to meet and pray, as in the important meeting at Assisi in 1986. This is a simple yet effective way to promote tolerance and understanding.
Politicians need religion more than hermits
IHAVE HAD MANY FASCINATING CONVERSATIONS with the Archbishop of Canterbury, Dr. Robert Runcie (whose admirable envoy, Terry Waite, I always keep in my prayers). We share the viewpoint that religion and politics can come together effectively, and we both agree that, obviously, the duty of religion is to serve humanity. Religion should not ignore reality. It is not enough for members of a religious order to devote themselves to prayer. They are morally obligated to contribute as much as possible to solving the world’s problems.
I remember an Indian politician who invited me to discuss this point with him. He said to me, with sincere humility, “Oh, but we’re politicians, not monks!” To which I replied: “Politicians need religion even more than a hermit in retreat. If the hermit acts inspired by bad motivation, he’ll harm only himself. But if a politician, who can directly influence an entire society, acts with bad motivation, a large number of people will experience the negative consequences.”
I don’t see any contradiction between politics and religion. For in fact, what is religion? Where I am concerned, I regard every action carried out with good motivation as religious. On the other hand, people who have gathered in a temple or a church without good motivation are not behaving religiously when they pray together.
My pilgrimages, from Lourdes to Jerusalem
IAM FIRMLY CONVINCED that we can further understanding and harmony among religions and thus promote world peace. To accomplish this, I encourage interfaith exchanges, especially pilgrimages. That is why I visited Lourdes, in southern France, not as a tourist but as a pilgrim. I drank the holy water, I stopped in front of the statue of Mary, and I realized that in this place millions of people receive a blessing or a feeling of calm. As I was looking at Mary, I felt rising up within me a sincere admiration and an authentic respect for Christianity, which benefits such a large number of people. The Christian religion does, of course, have a different philosophy from my own, but the aid and concrete benefits it brings are undeniable.
It was in the same spirit that in 1993 I went to Jerusalem, the holy site of so many great religions in the world. I meditated at the Wailing Wall with Jewish friends, and then, in Christian places of worship, I prayed with Christian friends. Then I visited the holy site of our Muslim friends, and I prayed there with them.
I have also gone to different Hindu, Jain, and Sikh temples, to Zoroastrian holy places in India, and elsewhere. I have prayed or shared in silent meditation with
