A response to Terrorism
by Robert Hironaka
Question: What is the official Buddhist view of the course of action that should
be taken following the terrorist actions of September 11, 2001.
Reply: I don't know if there is an 'official' Jodo Shin Shu Buddhist view or
Buddhist view on a recommended course of action. We read in the Dhammapada 'Hate
is not overcome by hate, hate is overcome by love'. Maybe this is idealistic
and impractical, especially in the short term. We may have to find a way of
protecting ourselves in the short run. However, military retaliation should
be avoided. How do we turn the hate that is so prevalent in the world into love?
My response as a follower of Jodo Shin Shu Buddhist traditions is influenced
by my Buddhist upbringing and my study of Buddhism. The action by terrorists
on Sept 11, 2001 defies logic. It requires measures beyond logical thinking
to find a solution. An unusual approach or process that will give insights is
required. The process of meditation/lateral thinking is needed to understand
terrorism and terrorists. From this understanding we should develop a course
of action. I use Buddhist examples that I am familiar with to illustrate the
process.
Buddhism is pragmatic. It speaks to the problems of the day. In studying and
understanding of Buddhism, one sees problems that seemed insurmountable yet
solutions were found. We should study methods that were successful in the past
to guide our actions today and solve our present problems of terrorism and terrorists.
I start with a brief introduction to Buddhism to illustrate the process that
was used by Prince Siddhartha, who became a Buddha, to permit him to enunciate
a path for others to follow. Buddhism evolved as a result of a process to find
an answer to the question 'why do people suffer?' Prince Siddhartha studied
for many years with the best scholars that he could find. He learned much from
these scholars, but in the end he found that their solutions were incomplete.
However, he did learn much about life. When he studied and practised with hermits
his practice was so intense that it lead him to the brink of death. While he
did not find an answer to his question of 'why do people suffer?' he learned
much about life from hermits and his practice of asceticism with them. He must
have felt a great frustration and sense of a wasted life when he practised to
the brink of death without finding an answer to his question, "why do people
suffer?" He sat under the Bodhi tree vowing not to move until he understood
'why people suffered'. Part of his training and experience was in meditation,
but it was a meditation with an objective of finding enlightenment. His meditation
under the Bodhi tree was different. He let all the information that he had gained
from his teachers, his hermit comrades and his life experiences, have free roaming
access in his brain. There was no authority, no preconceived concepts and no
objective. It was ultimate in meditation, it was ultimate lateral thinking.
The Prince did not receive divine answers from the outside. He relied upon himself
and the power of his brain, used in a non-conventional manner of meditation,
to find an answer to his problem. He experienced freedom of thought and movement
in the ecstasy of truth that transcends time. He gained insights into the true
reality of what he had learned. He did not seek enlightenment, but he became
enlightened, a Buddha.
Prince Siddhartha used the process of meditation/lateral thinking in his path
to enlightenment. In my opinion, a similar process is required to solve the
problems of terrorism and terrorists. We all have a latent ability to use the
process to gain insights beyond logical thinking. This insight is limited to
the information that we have gathered in the field. We have been taught to think
with an objective in mind. We need to study broadly on terrorism and terrorists
to use the process to gain insight into their actions. Initial insights may
lead to further insights by others that lead to other improved actions to solve
the problem of terrorism.
In Buddhism, the insights of life did not stop or stagnate with the insights
of Prince Siddhartha. Nagarajuna, the first of the seven patriarchs identified
by Shinran, studied what the Buddha said. He then coupled the Buddha's insights
with his own life experiences, to gain further insights. These insights were
studied by others that lead to further insights. Shinran built on the insights
of the seven patriarchs and applied them to point to a practical way for common
people to live a meaningful life. Insights do not necessarily cover every possible
aspect of human life. Insights focus on problems encountered by people living
in an era and environment. Today, we need to study human behaviour that gives
an insight into terrorism and terrorist thought and action. This insight may
give at least partial answers of how to respond to terrorism. The important
thing is the universal process of lateral thinking/meditation that is not limited
to any religion, group or practice. Meditation, like lateral thinking, is seeing
'what is' then going beyond it; the flowering of understanding; a movement into
the unknown. The power of meditation comes from within.
In meditation the brain is given free access to allow garnered information to
interact without limitations or preconceived concepts of what is true. There
is a judgement and screening of the incoming information for its validity ie
fact rather than opinion, but there is not judgement in its true reality outcome.
Meditation is putting gathered information on a subject in its right place in
the field of reality and consciousness, realising its own limitation and therefore
bringing about order within that limitation. Meditation with limited information
may provide an incomplete picture of the natural law. Therefore, the more information
that one puts into the brain, the fuller will be the insight and understanding
of the law. Expressing this insight may lead others to build on the insights
that may be a major step forward, a step beyond that, which one may reach using
just logical thinking. The first step in using meditation/lateral thinking process
in solving the problem of terrorism, of terrorists is to gather information
on their behaviour. There is not a demand that the new understanding or idea
from meditation/lateral thinking agree with 'established' knowledge. Meditation,
like lateral thinking, is not just logical-illogical thinking. In logical thinking
there is judgement in the conclusion that transpires. In meditation/lateral
thinking there is no judgement in what transpires. The insights go beyond judgement.
Like gravity that makes no judgement of an object, insight makes no judgement
in the natural laws that are revealed. We may use the insights that we gain
from meditation/lateral thinking to direct our efforts to solve the problem
of terrorism.
We need to use both lateral and vertical thinking in solving the terrorism problem.
Vertical thinking is primarily to gather information and ideas. Meditation/Lateral
thinking is to process the information without constraints. One probably needs
a period of quiet and relaxation without interferences or distractions for meditation.
It is a time when the mind that has collected information allows its free roaming
in the brain. One does not meditate with preconceived ideas of an answer. True
meditation does not have any objective or limits except to reveal the Truth.
Meditation/lateral thinking does not have to be in formal sessions or settings.
The answer may come when it is least expected. When one is relaxed and not even
actively thinking about the problem there may be a sudden insight into the problem
that you have been wrestling with during conscious thinking hours. This insight
or new found understanding is given its rightful place in the field of reality
and consciousness, realising its own limitation and therefore bringing about
order in that limitation.
Following the insights into the reality of terrorism and terrorists, you will
be able to use logic to respond to terrorism and terrorists. Through the insights,
you will find ways to comfort those who have been harmed by the terrorist actions.
The comforts will be in a form that the person who needs comforting understands.
We need to be non-judgmental and remove fixed preconceived solutions in our
meditation/lateral thinking to achieve insights into the field of reality of
human nature and in particular the nature of the terrorists. We need to utilize
modern techniques and facilities that give us access to more information to
use in meditation/lateral thinking. We need to use these facilities to spread
the insights that are derived by those who have new insights on terrorism. We
need to bring people together in 'learn tanks', to have many people pool their
knowledge and partial insights for all to benefit. We then need to have time
at the learn tank sessions for individual meditation/lateral thinking. A time
to gain insights into the nature of terrorism and terrorists. The learn tank
should then return to a group session to share new found insights. Using these
insights, we need to use rational and logical thinking to develop practical
solutions of how to deal with the problems of terrorism.
Some environments are conducive to meditative insights. A quiet relaxing atmosphere...
a warm shower or bath, a tranquil and peaceful garden, a quiet place of relaxation
in nature, in the comfort of home or office, in the company of a friend with
whom you can relax and have a 'quiet conversation'... a conversation without
talking... just the enjoyment of company and a feeling of support and inner
peace.
Meditation/lateral thinking is not an exclusive Buddhist way. It is a universal
way. It is a way that Buddhists in the past, including Prince Siddhartha, used
to gain insight into problems that confronted people. We can learn from the
experience of others. It is a way, a process, that Buddhists have found to be
constructive. We as Buddhists should share our legacy with the world to help
solve a world problem.
Robert Hironaka.
September 16 - November 2, 2001.