A Morning with His Holiness

The Dalai Lama is in town. First there was a rumour. Then A4 print outs in English and Tibetan began to appear on billboards – the Dalai Lama was going to be Teaching for three days – morning and afternoon and registration was required. A few days later there was a big movement of four wheel jeeps, driven by purple robed monks and with Tibetan flags flying from the corner of the bonnet. I took my passport, ridiculous photos taken after a bad day in Siliguri, and ten rupees to the Tibetan Security and Welfare Office. Minutes later I was handed my identity card which was stamped and signed and all I then needed was a hand held radio in order to listen to the English translation of the teachings. This was easy to find, and for 50 rupees I could rent one for the duration of the Teachings. I began to become excited. During my past explorations of Buddhism and time in Tibet I had read many books by the Dalai Lama. I also admire his ability to unite the Tibetan people and his clever public relations skills. And although I also have doubts of whether his politically pacifist stance will benefit his people, surely if all politicians followed his philosophy of showing humanity to all living beings, our world would be a much more peaceful and just place? The life of the Dalai Lama is also fascinating especially considering his background as a young boy chosen to replace his predecessor (as his predecessor), growing up in relative isolation from the world and then resigned to a life of exile outside of the country he was trained to lead.

The first morning of the Teachings arrived. I brought my yoga practice forward three hours – beginning at six rather than nine o'clock, and then I followed the stream of people to the Tsuglagkhang Complex. The security was surprisingly thorough – although friendly staff seemed to be checking more for cameras than for guns. I was frisked by a lovely Tibetan woman.

Spaces on the concrete were found at the back of the courtyard in front of the monastery. I sat close to the path leading to the Dalia Lama's house, after advice from Jake who has listened to his Teachings many times before. Apparently the path side 'seats' provided the closest view of the Dalai Lama as he walked back to his house from the monastery after the morning session. The Dalia Lama himself was already seated inside the monastery which was reserved for monks and nuns. Foreign tourists and lay people remained outside. Rather than having a view of the Dalai Lama, we foreigners had a view of a large television set, and once plugged into our rented radios began to hear the Dalai's words through another's mouth. I sat crossed legged on a yoga mat I had 'borrowed' from the centre, and stared far in front of me. The translation was delayed, and when relayed it seemed to be full of repetitions. However, I diligently listened to the words, following the explanations which I found disappointedly simple although I feared that my interpretations were drastically off the point, and if so then surely the teachings were also too complex for the lay people who surrounded me? After voicing my concerns I was told that the Dalai Lama had been sponsored to teach by a Korean group who had asked for an explanation of a specific Buddhist text. So I sat and persevered with my attention only distracted by a large pot of Tibetan tea, which I should have known better than to accept, but the offer from the monk who was pouring it was too charming to resist. So with my pink nalgene water bottle half full with bitter butter warm chai, I focused my attention on the reality, was that somehow I had ended up in northern India, sitting in front of the Dalai Lama's house, listening to him discuss the nature of the Self – its beginning and end and whether either even exist?

The Dalai Lama began by comparing different religious beliefs referring often to ancient Hindu texts as well as the monolithic religions and their reliance on a Creator God from whom the Self is given and to whom the Self (according to belief) will return. In contrast, the Dalai Lama explained that there are two beliefs in Buddhism: one which believes that there is a coming to an end of this Mind, and another which argues that there is no point of seeking Nirvana if the Self will disappear when it is found. He described the Mind as having reached a knowing nature if it has no opposing thoughts, which made me wonder how any thoughts are possible without knowing the opposite? As if knowledge is the absolution of balance? He explained that the true nature of the Mind is not polluted with evil thoughts but is an innate clear light – hence the term 'Enlightenment' - which would therefore mean that there is no end to this Self. Inanimate objects cannot be a counter force to carry the Mind on – only living beings. Therefore after death, the 'Self' continues as the Mind does not disappear into dust but continues the cycle until Enlightenment is achieved. So what about the innate nature of the Self? The Dalai Lama explained that like all living beings, the Self desires happiness rather than suffering. The Self – like all living beings – desire feelings of joy and avert feelings of pain. Ultimately this should mean that all beings have a Right to reach happiness and avert suffering. However, immediately there seems to be the Utilitarian paradox that the happiness of some may mean the pain of others? The Dalai Lama continued to explain that non-believers would be more concerned about immediate Happiness and Suffering rather than looking at ways to ultimately achieve Enlightenment, which suggests that the path to Enlightenment contains many sufferings as well as following only happiness. Likewise, other religions are also more concerned with the bigger questions of the beginning and the end of the Self than non-believers are. This is also the reason for the successes of Religion as it relieves the faithful from the reality of pain and suffering by promising redemption in the after life – or as in Buddhism, in another life (rebirth). This also eases one of the hardest challenges for the non-believer, which is to accept the absolute loss of the Self in death. In contrast Religions make the transition of death more comprehensible to our ego.

In Buddhism, the Dalai Lama explained that the Self must be committed to ending suffering, the root cause of which is ignorance, including our uncontrolled emotions and contaminated Karma. However, our lack of proper knowledge of the causes of suffering mean that we never escape, which is why Buddhism emphasises cultivating the wisdom of Right and Wrong: if we live 'Righteous' lives avoiding causing suffering for others then we increase our karmic wealth and for Buddhists this is the essence of dependent origination, which is that all results have causes and all causes have results. The two are mutually dependent on the other and there can be no result of suffering without a cause.

As I sat and listened and thought about the virtues of having a national leader committed to such a philosophy and then of the ironies that the national leader was unable to lead his nation. The Tsuglagkhang Complex was full of monks and nuns sitting immediately in front of their Teacher – who we foreigners could only watch on a television screen. Meanwhile, Tibetan men and women sat on the grass or concrete, listening, watching and then jumping into action as soon as the teachings finished, and it became clear that for some the purpose of the Teachings was for them to catch a glimpse of their exiled leader/ leader in exile. After two hours the Teachings ended and quickly a surge of monks appeared from down the stairs, while people moved to the side of the path. I also sat up, watching, waiting, until I saw a four wheel drive pull up outside of the monastery, pack inside the Dalai Lama and some monks and then drive the 50 meters to his house. I saw him smile and wave, and felt disappointed for the many Tibetans posed in prostration.

I didn't attend the next two days of Teachings...