5.1. It is far beyond any doubt: we actually have to help. Human pain, suffering, injustice, whatever damage to nature and environment, we have to repair all of that, to heal it. Also, we have to prevent it from happening in the future. In that respect it is totally true: we have to take lessons from what happened in the past. But … could it be that no real fulfilment, no real solution, no real working-through of large-scale karma results from merely helping and preventing? Could it be there can be no question of fundamental help without the simultaneous occurrence of enduring pain, of sacrificing pain? I feel that is the case. Although, seen from the perspective of my safe, sheltered life, I hardly dare to say so, I feel forced to stipulate: as is the case with individual karma, there will be no fulfilment, no solution of large-scale karma without enduring pain and suffering, willingly-patiently, as parts of the consequences of that large-scale karma. By that patience re-sanctifying, reconsecrating ourselves and our world. By that patience earning new grace, receiving also reconciliation for our past. In the manner as I stumbled:


we’ll suffer
the pain we cause

enduring ours
reconsecrates .. reconciliates

5.2. Could it also be - related to the kind of help we offer, to whom, when, how, how intensely, how long, etc. - that we, in doing so, are always adding new links to the endless chain large-scale karma seems to be? Could it be this is especially so when using violence? In other words: could it be we are always, by our help and intervention, at the same time re-allocating pain and suffering? In time, and in possible forms (8). And is that so since karma, as a law of nature, will always “find” ways to collect its due? Especially in those cases in which the purpose of our concrete help, our interventions, is mainly or even partly driven by our own interest? In that manner in fact ignoring karma processes and what we could learn from how individual karma is going on as well as can be ended. Knowing that only unselfish, wise actions are not submitted to karma as far as the actor himself is concerned (9).

5.3. “To ask the question is to answer it” is a well-known phrase. And true. Although we have to help, have to intervene, in the sense of prevention, etc - to me it is beyond doubt that at the same time enduring and sacrificing pain and suffering is a necessary condition for real help, for real healing. I mean: healing by purification. Purification of karma. Which is no other as purification of our souls. Said in christian terms. Irrespective whether it be individual or large-scale karma. Exactly in this respect there is a chance for us as witnesses to the pain of the world to contribute to the fulfilment, the solution of large-scale karma. Contribute to the sacred mission of all who are, as victims, as direct witnesses or as relatives, involved in the consequences of large-scale karma. Contribute also to the sacred mission of the many aid workers confronting themselves voluntarily with the pain of the world and the traumas they undergo by that. This we can do by patiently enduring our witnessing-pain. That is the least we can do. We have to, as I am convinced. Similarly with our own pain. By facing, accepting our own pain, by enduring our own pain patiently, we can turn that into an offering for the traumatised ones. Transforming one’s own pain into solidarity with, compassion for the countless who suffer too. Who, most of the time, suffer much more seriously than we do.

5.4. We may go a small step further by occasionally denying ourselves some little pleasure of our daily life. For example by not taking a sweet but giving it mentally to those starving for food. So with our impulses to drink wine, beer or soft-drinks. And, when we eat or drink, we should mentally offer our first bit to the deprived. All of this, including what I said of patiently accepting our witnessing-pain and our own pain and the offering of that pain – that is the least we can do. How else to enjoy comfort since so many are suffering, since so many are deprived of the most necessary needs. Our inherent love for each other and our surroundings, the interdependent karmic interwovenness of ourselves with all and everything, are showing us the way. Once more since the so endlessly many so seriously traumatised give their lives, or for a part, for our well-being, for the well-being of the world.

5.5. Whit this, with my statement about traumatised ones offering their lives on behalf of the world, maybe I jumped to an unexpected new issue. I don’t think so. The victims of the pain of the world, are all fulfilling, purifying, no matter knowingly or not, the large-scale karma we were talking about. The large-scale karma whose painful consequences they have to undergo. They do so in our place. On our behalf (10). Purifying the world. Each one of them as a jesus of today. Though usually without knowing on beforehand. Just taken by surprise as they mostly are. Seen from that scope their lives are gifts as great as jesus’ gift. As great as bodhisattva’s are doing. By means of their sacrifices the nowadays victims too are gaining the grace by means of which our world and we are liberated in modern time. Over and over again. By means of their, often involuntary courage, they are heroes, collecting the grace from which for all of us grace is available too.

5.6. Be not angry with me, dear reader. Of course I don’t promote voluntary victimship as the way we all should go. Don’t be annoyed either. Don’t feel even worse. I am not asking you to agree with me on the grace-issue. Since without believing in grace, I know you too have respect and compassion for the victims of the pain of the world, their relatives, their direct witnesses. As well as for the many aid workers and their supporters. Let me please have my conviction that the wounded, by their pain and suffering, are earning grace and mercy on behalf of us, on behalf of the world. Our world. As is the case with the many aid workers who do their best to help and console the victims of the pain of the world. Also wounding themselves and incurring post-traumatic syndromes. They, these saintly heroes, thus not only reach their own final freedom, enlightenment, holiness, but they are also earning the same possibility for all of us. What is then more obvious than that we too, as witnesses to the pain of the world, patiently endure and sacrifice our own pain? Offering the fruits to the traumatised and to those actually giving help. So, let us by ourselves endure patiently our witnessing-pain as well as our own pain! That way we transform these pains into mental help for the victims and the aid workers. That is the least we can do. Maybe I should not say the least. It is exactly what we should do! Maybe exactly what you can do too, dear reader. Moreover, if your nature is as mine, that means: more contemplative then active, please try.


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