Come Back Again . . .

. . . a stone, a leaf, an unfound door; of a stone, a leaf, a door.

And of all the forgotten faces.

Naked and alone we came into exile. In her dark womb we did not

know our mother's face; from the prison of her flesh have we come

into the unspeakable and incommunicable prison of this earth.

Which of us has known his brother? Which of us has looked into his

father's heart? Which of us has not remained forever prison-pent?

Which of us is not forever a stranger and alone?

O waste of loss, in the hot mazes, lost, among bright stars on this

most weary unbright cinder, lost! Remembering speechlessly we seek

the great forgotten language, the lost lane-end into heaven, a

stone, a leaf, an unfound door. Where? When?

O lost, and by the wind grieved, ghost, come back again.

-- Thomas Wolfe --
("Look Homeward, Angel")

* * * * * * * * * * * * *

The Bodhisattva: His Brothers' Keeper

"When Abba Macarius was in Egypt, he found a man with a mule stealing his belongings. Then, as though he were a stranger, he helped the robber to load the animal, and peacefully sent him off, saying: "We have brought nothing into this world, and we cannot take anything with us. The Lord has given, and as he wished, so it has happened. Blessed  be the Lord in all things.""

-- Gregory Mayers --
("Listen to the Desert," p. 32)

This story, which on its face deals solely with non-attachment, has its counterpart in many other wisdom traditions. However, whether it is Abba Macarius, above, Mullah Nasruddin in the Sufi tradition, the Bal Shem Tov in Chassidic teachings, an unnamed bodhisattva (below), or Jesus teaching that if a person forces you to go a mile with him, you should go two (Matthew 5:41), there are similar subtle teachings in all traditions that go far beyond mere non-attachment, which could (after all) be seen as just another form of appeasement.

In his book, "Essential Teachings," the Dalai Lama cites "the Twelfth Practice" of the bodhisattva, which states:

"If in the grip of violent desire or cruel necessity, an unfortunate person steals our possessions or incites someone else to steal them, to be full of compassion, to dedicate to this person our body, possessions, and past, present, and future merit, is a practice of the bodhisattva."

 The guru who is said to have composed this practice, according to the Dalai Lama's account, was said to have run into markedly similar circumstances to those faced by Abba Macarius (above).

"While on route from Sakya Monastery," the Dalai Lama writes, "robbers stole the guru's baggage from him. After having robbed him and fearing that he would call for help, the bandits wanted to (kill him and) flee. He begged them to not do anything to him, and said: "I will not call for help, but if you leave now, you will have 'stolen' my things which will be for you a fault, and so that you will not have to endure the consequences of this act, I will dedicate them to you, (and) give them to you. So, in this way, you will have obtained them completely legitimately."

The outcome, according to the Dalai Lama was that "(t)he wrongdoers were so astonished at this that their minds were transformed and they became (the guru's) disciples."

[Dalai Lama, "Essential Teachings," p. 59.]

Thus, in this telling, the emphasis is not only on non-attachment and non-violence, but also on compassion and non-judgment. In this instance, indeed, the bodhisattva became his brothers' keeper, unsurprisingly, as the bodhisattva's vow is to take continual rebirth until all beings - including those who would harm him or her - become enlightened.

From this perspective, sense is made out of Jesus' admonishments to go the second mile, to turn the other cheek, and to settle quickly with your adversaries, lest you be jailed. All such actions are based not on what is best for one's own interests and salvation, but what is best for one's fellow sufferers. That, in all traditions, is the true nature of compassion.

Mother Theresa: On Suffering

"There is much suffering in the world - very much. Material suffering is suffering from hunger, suffering from homelessness, from all kinds of disease, but I still think that the greatest suffering is being lonely, feeling unloved, just having no one. I have come to more and more realize that it is being unwanted that is the worst disease that any human being can ever experience."

"In these times of development, the whole world runs and is hurried. But there are some who fall down on the way and have no strength to go ahead. These are the ones we must care about."

"Let us be very sincere in our dealings with each other and have the courage to accept each other as we are. Do not be surprised at or become preoccupied with each other's failure; rather see and find the good in each other, for each one of us is created in the image of God. Jesus said it beautifully: "I am the vine, you are the branches." The life giving sap that flows from the vine through each of the branches is the same."

-- Mother Theresa --
("In the Heart of the World")

The Dalai Lama: Compassion as Life's Purpose

What is it that gives life meaning? How do we find our purpose in life or, even life's purpose? These existential questions, even if they ultimately remain unvoiced, are questions that we face virtually every day of our waking lives.

"For nearly everyone it is important to think that his or her life has a purpose," notes the Oxford Dictionary of Philosophy. "But these purposes may be various: the purpose of one person's life may be to achieve one kind of goal, that of another person may be to achieve a very different kind of goal. There need be no one thing that forms the purpose of every life. . . . Similarly, for many people it will be enough if at each moment there is a purpose to what they are doing, without every moment being devoted to the same purpose, and without the overall pattern itself having a purpose. The view that we are put here for a purpose, rather like being in the army, is characteristic of many religious frames of mind. It leads to bad faith when apparent certainty about what the purpose is blinds people to other possibilities and opportunities."

With this in mind, it is edifying to note that the Dalai Lama, a religious leader admired and followed by millions of Buddhists and non-Buddhists alike, explicitly disclaims the need for the individual to look any further than to his or her own existence in order to find meaning in life. Below the highest metaphysical levels, he notes, it is sufficient merely to acknowledge one's own existence and then to develop an unbiased compassion for others, including all sentient beings.

"(That) our existence 'is,' no one would argue," says the Dalai Lama, in the following brief video clip. "Also the feeling (and) experience, (there is) no need to explain or prove. But then," he asks, "what is the purpose of this life? What is the purpose of this existence?"

"At deeper levels, I don't know," he admits. "Up to the metaphysical level, (however), in a general way it is not necessary to do too much," he points out. "The immediate purpose of our life is existence."




"Affection, or compassionate attitude, warmheartedness," the Dalai Lama notes, "is very, very important for one's own well-being, one's own happiness.

"So don't consider the practice of compassion (as) something of a religious matter, or (the) practice of compassion as something that is good for others, (and) not necessarily to one's self," he emphatically notes. "That is a total mistake."




The "seed compassion" one is born with, says the Dalai Lama, "can develop, (and) can further develop (into) unbiased compassion. (A compassion) not based on (and) not depend(ent) on others' attitudes, but rather (on) others' 'being' itself. "That kind of compassion," he notes, "can reach your enemies, or (all) sentient beings."

H.H XIV Dalai Lama

"That compassion," he observes, "is infinite compassion, unbiased compassion, (and) real compassion."

"If (you) become (a) compassionate person," he notes, "then your life becomes meaningful because you yourself (are) happy, calm, (and) peaceful. Your friends, (which) also includ(es) animals, (will) also . . .  get peace. So that (on) the last day of your life you feel happy. . . . Otherwise at that moment, even your belongings, your money, nothing can be used, no matter how . . . good."

"So, in order to make (a) meaningful life, he concludes, "ultimately warmheartedness is the key factor."

"The Battle of the Self . . . of the Ego"

"In the Name of Allah,
the Compassionate, the Merciful"

"In every religious tradition there is what you call the outer path and the inner path, or the exoteric path and the esoteric path," says Imam Faisal Abdul Rauf, in delivering an ecumenical address on Islam and Sufism for Ted.com's "Charter of Compassion" campaign. "The esoteric path of Islam is more popularly known as Sufism, or tasawwuf in Arabic," he explains, "and these doctors or these masters, these spiritual masters of the Sufi tradition, refer to teachings and examples of our prophet, that teach us where the source of our problems lie."

Combining the teachings of the Qur’an, the stories of Rumi, and the examples of Muhammad and Jesus, to demonstrate that only one obstacle stands between each of us and absolute compassion -- ourselves, Abdul Rauf takes his audience through the realities of every person's life, the esoteric battle between the "ego" and the "divine."

"In one of the battles that the prophet waged," explains Abdul Rauf,  "he told his followers, 'We are returning from the lesser war to the greater war, to the greater battle.' And they said, "Messenger of God, we are battle-weary. How can we go to a greater battle? He said, 'That is the battle of the self, the battle of the ego.'"

"The sources of human problems have to do with egotism," explains Abdul Rauf simply. "with I."

'And, therefore, for us to be human," he continues, "in the greatest sense of what it means to be human, in the most joyful sense of what it means to be human, it means that we too have to be proper stewards of the breath of divinity within us, and to seek to perfect within ourselves the attribute of being, of being alive, of beingness, the attribute of wisdom, of consciousness, of awareness, and the attribute of being compassionate and loving beings."

"This is what I understand from my faith tradition," he says, "and this is what I understand from my studies of other faith traditions, and this is the common platform on which we must all stand; and when we stand on this platform as such, I am convinced that we can make a wonderful world. And I believe, personally, that we're on the verge, and that with the presence and help of people like you here, we can bring about the prophecy of Isiah. For he foretold of a period when people shall transform their swords into plowshares and will not learn war and make war anymore.

"We have reached a stage in human history," Abdul Rauf concludes, "that we have no option. We must, we must lower our egos, control our egos, whether it is individual ego, personal ego, family ego, national ego, and let all be for the glorification of the One."

Ending the 'Optical Delusion of Consciousness' to Demonstrate 'True Compassion'

"A human being is part of the whole called by us the universe, a part limited in time and space. We experience ourselves, our thoughts and feelings as something separate from the rest. A kind of optical delusion of consciousness."

"This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from the prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty."

"The true value of a human being is determined by the measure and the sense in which they have obtained liberation from the self. We shall require a substantially new manner of thinking if humanity is to survive."

(Albert Einstein, 1954)

The primary basis of all the world's great wisdom traditions and religions is love - not "love" in a personal sense, per se, but a love without conditions and without any particular object. And, of course, the result of this unconditional, all-inclusive love is the 'compassion' Einstein speaks of, or what the Dalai Lama calls "unbiased compassion."



"Compassion,' from the Greek 'pathos" (meaning suffering), means that we recognize the suffering - both physical and psychological - of others, and that in a very real sense their suffering invokes suffering within us. Interestingly, realization of the Buddha's 'First Noble Truth' on the path to enlightenment, or "liberation from the self" (the 'Noble Truth of Suffering') is that to the 'unawakened' mid or 'imprisoned' mind, this life is dukkha, or "suffering." Einstein realized, as the Buddha did 2500 years before this time, that what the individual (indeed the world) needs to survive and flourish is "a substantially new way of thinking."

Today, as ever, there is an imperative need for this new way of thinking; or, as spiritual teacher Andrew Cohen explains,  there is an "urgency" for individuals to seek enlightened consciousness and adopt a purposive relationship to the attainment of that rarified state of being, not for themselves alone, but for the sake of others - for the sake of the Whole. We need, as others teachings have long advocated, to become what may be thought of as 21st century bhoddisatvas, vowing not to give up until there is a broad based enlightenment  - or the adoption of "a substantially new manner of thinking," to use Einstein's phraseology - amongst all human (and other sentient) beings.

Andrew Cohen, Editor-in-Chief,
EnlightenNext Magazine

The vow of a boddhisatva - even a 21st century boddhisatva - like all things spiritual, it seems, is somewhat paradoxical: There is a need for individuals to awaken spiritually for the sake of all humanity; yet, in obtaining spiritual enlightenment, individuality slips away. As Cohen observes in his book, "Enlightenment Is a Secret:"

"The most delicate and difficult task possible to accomplish in this life is simply to be Free. One who succeeds is very rare. It is hardly ever seen. If a person can be Free it is the greatest blessing. It means an alternative to the human mess is possible. Simply being awake and staying awake is a demonstration of the solution. Living Freedom is the solution. You become the answer. You become the solution. Few have the courage to do it.

And yet . . . this aspiration to be "the solution," even for the sake of the Whole, remains personal and therefore paradoxical. While all the violence and suffering that is rampant may make it seem that it is "a very selfish endeavour" to seek a higher state of consciousness and being for oneself, Cohen observes that, "Nothing could be further than the truth."

"You are doing the human race the highest service by realizing your Self," he notes. "Self-Realization is evolution. Coming to the end of aggressive, destructive and selfish behavior is evolution is action. When you evolve to the point that you are able to actively manifest the profound understanding discovered in Self-Realization you are cooperating with all the forces of nature. Only then will your own life be the very expression of the opposite of everything you claim to abhor. What more can you possibly do? What more can anyone possibly do than that? When you have Realized your Self you simply 'are.' When you have found that harmony that you are, then you will be the harmony and no longer an obstruction to it. When sturggle has come to an end, so does all division."

The end of "all division" is the end of Einstein's "optical delusion of consciousness," of course. It is the attainment of a wholly "new manner of thinking" that Einstein would undoubtedly acknowledge as the necessary state which we all need to demonstrate "true compassion."