Manitoba Buddhist Temple
A Buddhist temple in the Jodo Shinshu tradition
Violence in
Faith is Violence to Faith
Many people are concerned about riots, violence and hatred in the name of religion. Current event reports are quite disturbing. A new slate of books is now appearing that blames all religions for the tendency to condemn others for not following the ‘right’ belief system. Every religion hates somebody and has a complex theology requiring millions to burn in everlasting torture.
Even within each religion there is hatred for this or that sect. Is our own Jodoshinshu to be included in this growing doubt about the positive role of faith in human life? Writers lump us in with all the negative opinions about religion. But is this based on a deep understanding of our Jodoshinshu, founded by Shinran? Faith in Jodoshinshu has its origins in the Sanskrit word shraddha which is best understood as a kind of trust in the Buddha. There were many faith-released in the days of Shakyamuni Buddha.
The famous monk Ananda was one, for example. They received trust in the Buddha due to power of Buddha’s presence and personality. The genius of Shinran was that he revealed to us the experience of shinjin, which went beyond simple trust. The history of this process is explained in our Shoshinge. But how is this different from the faith being decried by all of those who see the violence and terror natural to all religions? Shinjin is not a blind belief that opposes reason or science. It does not originate from the self-powered mind. It is the result of an all-embracing compassion free of ego-centered calculations—free of prejudice and discrimination. Shinjin frees us from self-powered religion. What does this mean?
Firstly, shinjin can never be the excuse for a fanatical frame of mind. Secondly, shinjin does not encourage us to put doctrine ahead of experience, dogma ahead of common sense. A person of shinjin is not saddled by ideologies. Thirdly, shinjin is inclusive of all living beings. Amida rejects no one---no grain of sand is left uncounted. Fourthly, shinjin can never be the cause of violence and terror. Lastly, it is free of dualisms. The world is suffering from the effects of self-powered faiths. This means that their so-called faiths have become a round about way of worshipping themselves—their ethnic identities, their clan or tribe, their organized religions, their power and money, their country.
These are the things they really worship via the indirect route of their faith commitments. This is far removed from the true shinjin offered by Amida’s Vow! Yet, even these people are in Amida’s embrace, too! How could it be otherwise? To include them is to include us because we too participate in the spiritual dramas of all humankind. It is precisely these people, us bombu, that Amida is most concerned about.
Please keep these thoughts in mind as you read the newspapers and watch the newscasts. Then come to our temple and share in the experience together of reciting the Nembutsu of gratitude for Amida’s embrace—none to be excluded.
Sensei Ulrich
February 12, 2006
READ MORE OF SENSEI ULRICH'S DHARMA TALKS...
Many people are concerned about riots, violence and hatred in the name of religion. Current event reports are quite disturbing. A new slate of books is now appearing that blames all religions for the tendency to condemn others for not following the ‘right’ belief system. Every religion hates somebody and has a complex theology requiring millions to burn in everlasting torture.
Even within each religion there is hatred for this or that sect. Is our own Jodoshinshu to be included in this growing doubt about the positive role of faith in human life? Writers lump us in with all the negative opinions about religion. But is this based on a deep understanding of our Jodoshinshu, founded by Shinran? Faith in Jodoshinshu has its origins in the Sanskrit word shraddha which is best understood as a kind of trust in the Buddha. There were many faith-released in the days of Shakyamuni Buddha.
The famous monk Ananda was one, for example. They received trust in the Buddha due to power of Buddha’s presence and personality. The genius of Shinran was that he revealed to us the experience of shinjin, which went beyond simple trust. The history of this process is explained in our Shoshinge. But how is this different from the faith being decried by all of those who see the violence and terror natural to all religions? Shinjin is not a blind belief that opposes reason or science. It does not originate from the self-powered mind. It is the result of an all-embracing compassion free of ego-centered calculations—free of prejudice and discrimination. Shinjin frees us from self-powered religion. What does this mean?
Firstly, shinjin can never be the excuse for a fanatical frame of mind. Secondly, shinjin does not encourage us to put doctrine ahead of experience, dogma ahead of common sense. A person of shinjin is not saddled by ideologies. Thirdly, shinjin is inclusive of all living beings. Amida rejects no one---no grain of sand is left uncounted. Fourthly, shinjin can never be the cause of violence and terror. Lastly, it is free of dualisms. The world is suffering from the effects of self-powered faiths. This means that their so-called faiths have become a round about way of worshipping themselves—their ethnic identities, their clan or tribe, their organized religions, their power and money, their country.
These are the things they really worship via the indirect route of their faith commitments. This is far removed from the true shinjin offered by Amida’s Vow! Yet, even these people are in Amida’s embrace, too! How could it be otherwise? To include them is to include us because we too participate in the spiritual dramas of all humankind. It is precisely these people, us bombu, that Amida is most concerned about.
Please keep these thoughts in mind as you read the newspapers and watch the newscasts. Then come to our temple and share in the experience together of reciting the Nembutsu of gratitude for Amida’s embrace—none to be excluded.
Sensei Ulrich
February 12, 2006
READ MORE OF SENSEI ULRICH'S DHARMA TALKS...