1. ON THE PAIN OF BEING A WITNESS WITHOUT ACTUALLY
BEING ABLE TO HELP
1.1. All of us, one more than the other, experience pain and
guilt because of what I will call the pain of the world. This
is because of the fact that worldwide pain, suffering and injustice,
are part of our daily news (4). As so many, I am ashamed of my
superficial compassion. Of the inadequacy of my help. Of the
mediocrity of my prayers. As there are a countless many traumatized
by pain, suffering, injustice and so on. Often I ask myself:
what is happening around me, in the village the world has become
nowadays, that I don’t see, don’t want to see? Can
it be that I keep myself blind and deaf, because, when I really
open my eyes and ears, I cannot go on living the way I was used
to until now? The answer is: yes! I am ignorant. I know nothing
of the tenderness and fragility of life on the one side, and
the cruelty and injustice on the other. I do not honour that
tenderness and fragility. Nor do I have real sympathetic feelings
related to the worldwide pain and suffering. Let it be any substantial
compassion. As I will clarify later about the traumatized ones,
they are the wise ones, the compassionate ones.
1.2. Although this is my reality, the more courageous part
of me does not want to run away from the pain of the world. It
wants to cope with it. With consciousness and compassion. Without
collapsing under its weight. For that reason I prayed my small
poem “karuna” (compassion/love/mercy) unto avalokithesvara,
the buddha (bodhisattva) of compassion, especially unto the one
with the thousand arms and thousand eyes:
karuna
little village
our world is now
we don’t need thousand eyes
avalokithesvara
just because
of that
please
open the two of ours
1.3. Of course it is necessary to open our eyes and to keep
them open. Why then pray for that in this little poem? That is
because compassion, mercy, without being able to help, without
being able to prevent new suffering, easily turns into sentiment,
into sentimentality. How to enjoy comfort in a world so full of pain? As the motto of our essay states. How can we feel compassion when we, meantime,
are enjoying all the good things of life, albeit with a tiny
accusing voice in the background? Soon compassion deteriorates
into “buying off”, escapism, negation. This is not
imaginary, since the frequency and scale in which worldwide pain
reaches us are much too large for concrete immediate help by
each of us as individual witness. So the question arises: “how
to deal with the pain of the world, without our compassion deteriorating?” And
also: “what is our part in causing that pain?”. And,
very important: “how to help, how to offer relief, how
to prevent?” It was for finding answers to these questions
that I prayed to avalokithesvara!
1.4. Considering this, I asked myself whether my pain as a
result of being witness without being able to give concrete and
immediate help, did not prove that I still had not yet fully
understood jesus’ message regarding the immortal nature
of our soul. Neither krishna’s teachings regarding our
everlasting, invulnerable, unslayable atman (bhagavad gita, chapter
2). Forgotten my inherent buddhanature .. Basically, in case of right understanding, I had to
feel joy in stead of merely grief. Could it be I was slipping
down towards feelings of impotence, if not despair, because of that ignorance of mine? Moreover,
I wondered, was I still not capable of accepting the usual, factual
poles of life? Not capable of accepting that the obvious world,
our daily life, consists of opposites? Including all
possible shades? Could it be that, because of this childishness
of mine, I was not capable, not fully capable, mentally, by
prayer, to comfort and encourage the victims of the visible daily
traumatic events all over the world? Could it be that I myself
too, as a witness, was submitted to post-traumatic reactions?
(5) Totally forgotten the transcendent function that
pain and suffering can have. Known as purification.
1.5. I have to admit: it could well be that I was still cherishing
my early childhood notion of a solely rosy world. And that I,
because reality proved more and more it was different, at the
same time had lost my belief in the miracle of our “atman
as being part of brahman”. Or said in a christian manner: lost my belief in
being his child. Indeed, part of that was the case. Recognising
that did give me some air. It revived my gratitude for the miracle
of our eternal, unstainable soul, our immortal atman. The same
soul, the same atman, the same buddhanature, inhabits the victims, the traumatized ones,
all those who are suffering so seriously. So why then feel such
a pain by witnessing? Why then slip down into despair?
Nevertheless, these feelings returned soon after, including a
kind of guilt. Really not amazing, I told myself, since the pain
of the world never stopped showing herself. On the contrary,
the pain of the world increased and increased. And with it, my
witnessing.
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