9.1. Some of us are praying for the pain of the world in general, unspecified. In case we tend to be specific - for most of us the most suitable way - it may be clear: we have to be witnesses to what is happening consciously, intensely. By knowing the victims and their aid workers, if given, by their names. By knowing the places where accidents and incidents took place. Their background, their history, the chances for a better future. That way we specify our prayers. Let us do so irrespective of counter-arguments, stating the media manipulate the public (4). That holds no valid argument for closing our eyes. Not even for closing them a little, assuming blow ups by the media. Since reality is more cruel, far more wide-spread, than shown. Moreover, objective reporting is impossible. The more is it very important to know the victims by names and circumstances, since they want to be acknowledged in their suffering, in the injustice they are undergoing. Acknowledgement is a precondition for their recovery, for their returning to normal life as far as possible. Not being recognised as so seriously wounded strengthens their traumas. Adding new trauma to the former ones. So let us intensely give our attention, at least mentally, to the media messages on traumatic events, to their victims and to the aid-workers.

9.2. However, what is finally needed for their healing goes further, beyond material and therapeutic help. The most fundamental help is of a transcendent or spiritual nature (11). Although the traumatised may not know, he is a wise one, he is compassionate, he knows of the fragility and tenderness of life on the one side, and of the cruelty and injustice on the other. We do not. We are defending our illusion of a merely rosary world. The traumatised don't do that any longer. They do have real experience as to how illusory conventional life fundamentally is. So we have to let them know we acknowledge their wisdom. We have to help them to reach the mountain from which they will be able to look at their pain and suffering as means of own purification as well. As I spoke about at the beginning of my essay. Knowing their eternal soul, their unslayable atman, their clear-light buddhanature as ultimately the only real. Of course, all of this at the right time. That means: after all kinds of physical, material, social and psychological help. At the moment the traumatised seems to open himself to that realisation. Knowing these visions by the victims can be a matter of grace too.

9.3. Such a transformation starts with the acceptance by the traumatised of what did happen. Acceptance as one particular part of the many and varied sides of life. The traumatised, given what did happen, are confronted with the necessity to enter into fundamental acceptance. Even when we don’t share their, maybe still unknown, wisdom - and we do not - we have to support and encourage them in that vision, in that wisdom. Knowing that we ourselves have to grow unto fundamental acceptance too. Knowing that in fact there is no other state then fundamental acceptance. Knowing that real compassion presupposes fundamental acceptance. Experiencing compassion as the love-expression of fundamental acceptance and the reverse. Bringing the two of them, if practising them, even still imperfect, more near to us. So, let us be witnesses as fully as possible. Transforming our witnessing, our witnessing-pain, into a more compassionate heart. Accompaning ultimately the victims, the traumatised, to fundamental acceptance. Offering them by that a frame of reference with the help of it they will feel themselves affirmated in their existence. If we are not able to all of this directly and concrete, then mentally as well as by prayer. Honouring the victims of the pain of the world for their great gifts of grace. For the way by which they are carrying for us, for our well-being, for our world, such endless pain and suffering. Being careful with timing and manner of saying in case we are doing that factually, preventing being understood as cynically. If not possible by words and deeds then we have to show our respect and gratefulness by our attitude. Only in this will there be a beginning of fundamental healing (11).

9.4. The promoted way of dealing with the pain of the world of course does not pretend to be the only one. Praying for the world” was written for myself, probably for you too, whose love and compassion must still be evoked by concrete pain, concrete suffering, concrete injustice. For us, whose hearts, originally small, have to grow towards cosmic hearts. Otherwise we will collapse under the weight of worldwide pain and suffering, in stead of giving mental consolation and mental support to the victims (12). As I said before, a primary condition is not to escape from one’s own pain. We have to open ourselves to that. With own compassion for that pain. That is not selfish. It prevents us from using the pain of others as a means by which we can hide ourselves from that pain. Our making contact with our own pain, our feeling compassion for that pain, these are sources of compassion for the pain of others. Although ethically fully incorrect to use the pain and suffering of others for our own goals, nevertheless that pain and suffering gives us the opportunity for growing compassion. Not for ourselves but on behalf of others, on behalf of the world around us, we have to take these opportunities. That way we give virtual-mental support to the victims as well to the many heroes offering concrete help (13). That way we mentally acknowledge those who suffer, as traumatised. As the wise and compassionate. As the ones who are earning our grace, earning grace for the world (14). As we are not able to return a little safety to them by our factual loving care, let us try to do so mentally. With our prayer - especially the prayer "lord have mercy" or "have mercy" - as our gift (15).

9.5. Thanks, dear reader, for your patience. And for enduring the way I abused the beautiful english language. For enduring my style of writing. At times I repeated myself. Not with the intention of forcing you into agreement. No, I had to consider all this, by means of this written dialogue, for myself. Even though I did my best to clarify what moves me, I wrote it more with my heart than with my intellect. So I know, my story is not consistent in every aspect. Even mildly stated. Polemics are not needed for to convince me about that. I would like to let that to others. No, in case you disagree, my hope is to have motivated you to contemplate by yourself how to deal with the pain of the world. Finding your own way.

9.6. In case you are positively triggered by my considerings don’t be afraid to lose your joy for life by, as it seems, wounding yourself voluntarily with the pain of the world. I am convinced you will not lose joy. The contrary will be the case. You will be transformed to a higher level of consciousness, towards a far more compassionate life. This will bring you towards real joy. This joy will be of a totally other quality from what you are normally used to. It will be joy without its counterpart, as is the case with usual joy. It will be the joy known in sanskrit as “ananda”: quiet steady joy. This joy is the joy that accompanies fundamental acceptance. This joy is the joy of knowing all of us as part of one and the same family. That we have to take care of each other. The joy of knowing no difference between others and ourselves. Knowing no difference between ourselves and the world (16).

anthony draaisma
eastern 2004


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