The Critics of Buddhism

Recently Brit Hume, the news commentator, ignited a small firestorm when he suggested that golfer Tiger Woods would do well to leave behind his interest in Buddhist philosophy and return to his Christian roots, since, he maintained, Christianity offers real "redemption". Understandably, many who admire and respect Buddhism were insulted and saddened by Mr. Hume's lack of insight. His remarks were unfortunate and indefensible.



However, if Hume had simply prefaced his remarks by offering the caveat "In my opinion...", then his critics would simply have to acknowledge that Hume was exercising his rights of free speech, and therefore they could only disagree with his conclusions. However, Hume seemed to speak with an air of absolutism that has characterized Christian apologetics too much across the centuries. If he were to study Christianity and Buddhism in greater depth, he might discover that they are not as far apart as he might think. But the purpose of this article is not to defend one way of life against another; it is up to each individual to make his or her own choices.



Perhaps my goal here is, ironically, to defend--a bit--Brit Hume, and I write these words as someone who deeply loves the Buddhist philosophy and has drawn much comfort (and even redemption) from its teachings. As far as we know, Hume has never killed a Buddhist and has never denied basic human rights to a Buddhist. On the other hand, in many countries Buddhism is not given official status and freedom of expression. Priceless Buddhist shrines and relics, all a part of our shared heritage as human beings, have been mercilessly destroyed, and some Buddhists have had to face discrimination and outright persecution. If Mr. Hume has been guilty of any of these things, then he surely needs to be exposed and censured--but I doubt that he has ever done so, and I even suspect that he would fight to defend the rights of Buddhists everywhere.



It is our duty always to speak out against prejudice and discrimination wherever we find it. Differences of opinion and disagreements do not fall into that category. Those who would defend Buddhism must speak out against the overt acts of political and religious repression that have attacked their way of life, wherever they are found.



Thanks,

Gary

Achieving Renunciation

In my last post I wrote about the elements of Richard Wagner's opera Tristan und Isolde that embody a major tenet of Buddhism, namely, the lovers' realization that, paradoxically, they can find no peace until they renounce their desires and flee into the next world. Another opera, Werther, by Jules Massenet, based upon the novel by Wolfgang von Goethe, The Sorrows of Young Werther, demonstrates a similar theme. Werther, the protagonist, finds himself hopelessly in love with Charlotte, a married woman. Although he strives to rid himself of his desire for her, he finds that he is unable to do so (as she likewise fails to do for him), and ultimately seeks to rid himself of desire through death.

It is interesting to note that both Tristan, Isolde and Werther all see death as almost a sort of refuge--a place where unwanted desires will cease to torment them and where they will find a deep peace born of void and oblivion. In each story, the sufferers seem to view death as a comfort and perhaps even a friend. Sadly, it was noted that in the aftermath of Goethe's publication of Werther in 1774 (written at the ripe age of twenty-four!), there was a rash of suicides in Europe, committed primarily by young men, as readers saw too much of themselves and their personal realities reflected in the novel.

Buddhism, a philosophy that increasing numbers of us have come to respect as a source of inner peace, personal fulfillment and a means of learning to respect and value others, in no way would condone the choice made by these fictional characters (whose depth of pathos have imbued them with a certain reality, like all memorable characters in great fictional works). Rather, I think, Buddhism would encourage each of us to go within and seek renunciation and release from desire through meditation and self analysis. Anyone who has studied Buddhism in more than a purely superficial examination, understands that it is perhaps the most life-affirming philosophy and way of life on our planet. Increasingly, many Christian theologians are beginning to wonder if Jesus may have had some contact with the teachings of Buddhism.

Buddhism does teach that the renunciation of desires is the means to the ending of suffering, but renunciation is not achieved simply through denial, but through the gradual process of coming to realize that, just maybe, what we think we want is sometimes not what we really want. Renunciation must be voluntary and joyfully accepted to be real.

By the way, did anyone notice that the title of this post is something of an oxymoron?

Thanks,
Gary