How does the media do this? How does it control the minds of the masses? By repeating one thing over and over. In the words of my very dear friend the late Dr Setiawan, a neurosurgeon par excellence, “The mind can be manipulated and controlled by intensive repetition.”

The word “mind” here is used for the “common mind.” A common mind is a dull mind. When it is bombarded with a certain idea – whether constructive or destructive – it begins to believe in it. A dull mind cannot differentiate between the two.

Now, a dull mind is not necessarily an illiterate mind. A highly intellectual mind can also be dull, and therefore destructive. On the other hand, an illiterate mind can be sharp, and therefore constructive.

The number of books we have read, the number of degrees we have acquired or the number of awards we have received – all these do not necessarily sharpen our mind. Our mind is sharpened by varied kinds of experiences. A sharp mind is an all-rounder mind. It is holistic and expansive. A sharp mind is a borderless mind, infinite and as limitless as the sky.

Modern-day scientists, scholars, specialists and experts tend to have “concentrated” minds. In Nicholas Murray Butler’s words, they know “more and more about less and less.” Such non-expansive minds can never be sharp.

A deeply religious mind that is not aware of the latest developments in the fields of science and technology remains dull. Similarly, a scientific and technocrat mind shall have no depth without religious experience.

A sharp mind is an all-rounder mind.

And a mind that is not all-rounder is dull.

Unfortunately, our present-day society consists of more dull than sharp minds, and this situation has been fully exploited by a handful of people. Someone has rightly said, “In day-to-day commerce, television is not so much interested in the business of communications as in the business of delivering audiences to advertisers. People are the merchandise, not the shows. The shows are merely the bait.”

A handful of people not only control our media, but also our politics and economy. They are the actual rulers, not the elected heads of states and governments.

Management expert Teresa Stover writes: “The news media has become an aspect of show business, offering merely infotainment. It has evolved into an entity that tends to function as public relations for the wealthy and powerful … The news media is being utilised as a political tool of suppression and propaganda by those in power, and propaganda is psychological in nature. Full of half-truths and utter misinformation, it’s an arrogant and very commercial strategy that is implemented because it appeals to emotions…”

There is no way to stop them.

However there is a way to remain unaffected by such media propaganda and promotion profiting the immoral. The way is: Meditation.

A meditative mind can never, ever be manipulated or exploited. For a meditative mind is an inquiring mind. It is the mind ever in search of truth. It begins such a search by first understanding its own nature. Self-inquiry is the first step in meditation.

It should not surprise us, therefore, if the manipulators are against meditation. In Teresa Stover’s words, “Manipulators rarely advise you to seek new and diverse information or to ‘learn and research for yourself.’ It tends to be safer for exploitative and irresponsible leaders to keep their citizens in the dark; in their view less independent thought is better. Independent thought leads to an inquiring mind.”

An inquiring mind is an awakened mind. It is the mind of people like Socrates, busy exploring life in all its diverse dimensions. It is the opposite of an indoctrinated and non-inquiring mind.

The Sufis speak of fiqr or tafakkur – this is the way to meditation. This is the way to sharpen the mind. This is the way to ensure that your mind is not indoctrinated, manipulated and exploited.

When a disciple follows a Sufi Murshid, Guru or Master, he actually follows the lead set by him to freedom. It is not “following” in the sense that the word has been misunderstood and misinterpreted, but “walking” side by side to enlightenment.

Unless and until this happens – our minds are sharpened, and its inherent intelligence is brought to the surface – the human mind remains very, very vulnerable to outside forces.

Be meditative, free yourself first of the negative influence of the media and society, and then undertake the task of reforming both, the media and society. The world today is in dire need of true reformers. The media must be owned and directed by people who are meditative – those who are not led by their lower instincts to create sensation for the sake of silver.

I am reminded of one important topic discussed at the Global Forum on the Power of Peace held in Bali in January 2007, hosted by UNESCO and the government of Indonesia. This was: “The media should broadcast what is in the interest of people, and not what interests people.”

More than 300 media magnates attending the forum did applaud the idea, but alas, its realisation is still a far cry. Pounds and pennies weigh heavier than ethics and morals.

Alas, the very people connected with media are unaware of the power of the media. They do not realise that “real” power. The power of truth and righteousness does not depend on pounds and pennies.

Media that supports truth and righteousness shall be supported by the very power of truth and righteousness. Let no one doubt this. Media has the power to change this world, to ensure that peace prevails in society, nations and the world. An awakened media owned and run by enlightened and meditative men and women – this is the need of the hour.

Anand Krishna is a spiritual activist and author of more than 130 books, several in English (www.aumkar.org, www.anandkrishna.org). His organisation runs Holistic Health/Meditation Centers, a National Plus/Interfaith School, a Charitable Clinic and a Public Reading Room in Bali. For more information, call Aryana or Debbie at 0361 7801595, 8477490.

Source: http://www.thebalitimes.com/2010/03/26/meditating-on-the-media/
on March 26, 2010

The same can be said about “multi-religious co-operation” and “interfaith dialogue”. Such terms were not popular earlier, but we had a genuine co-operation among people of different faiths, and there was harmony in society.

Now, the terms are popular, multi-religious and interfaith organizations are abounding, but true co-operation and harmony are missing.

What is Wrong?

I googled “love”, and found 1,400,000,000 entries, against 178,000,000 entries for “hate”.

Similarly, “peace” had 215,000,000 entries, against 89,100,000 entries for “conflict”, and merely 3,520,000 entries for “discord” (all results as on Jan 18^th, around 09.25 Jakarta time).

What do these figures tell us? Based on these figures, can we safely conclude that love and peace are more popular than conflict and discord?

As “words” yes, as “terms” yes, as “ideas” yes, as “concepts” yes – love and peace are certainly more popular than hate, conflict, and discord. The hardcore realities of life however, tell us another story.

Love as an idea is great, but greater still is love in practice, through sharing and caring. The Indonesian idea of love in practice is:

Gotong-Royong

Many would translate this as “co-operation”. The literal meaning, however, is “sharing the burden”.

This is the Indonesian, indigenous concept of co-operation. Until a couple of decades ago, it would have been inconceivable to add “multi-religious” before co-operation.

In the languages of the archipelago, the term “Multi-Religious Gotong-Royong”, indeed, would sound absurd. Co-operation is co-operation. Gotong-royong is gotong-royong. Why to add “multi-religious” to it? What is the need?

Jesus and Muhammad did not tell us to first check our neighbors’ religion before reaching out to them.

“Unconditional” Love

This is the spirit of gotong-royong. Gotong-royong is the coming together of all people, working hand in hand for a common cause.

No rules, no regulations, and definitely no organizations were necessary to implement gotong-royong in society. The notion of sharing our burden had been part of our culture, and our civilization.

No religious injunctions were necessary to implement it. We did it, for we knew it was good to help, to share the burden of those weaker than us.

Until not too long ago – for a lay Indonesian, a commoner – being good was being godly. To practice goodness was to practice godliness.

This, goodness, godliness, was the:

Foundation for Gotong-Royong

Upon this, very platform of goodness, and godliness, we stood together.

With more than 16,000 islands, and a population of over 70 million; hundreds of ethnicity and spoken languages – it was a gigantic task for the founding fathers of the modern Indonesian state to unite us all before proclaiming Indonesia’s independence.  But, they did it. And, they did it without resorting to any religious belief, sanction, a promise of heaven, or a threat of eternal hellfire.

They knew that it was not possible to unite such diverse peoples with a set of certain religious doctrines, or dogmas. A national platform built upon such would have been very fragile, frail, and not strong enough to hold the weight of a large nation.

Therefore, they built the national co-operation upon the foundation of nation’s own cultural heritage, values, history, and indigenous wisdom.

Bhinneka Tunggal Ika

First and foremost was the recognition of nation’s diversity in all fields and on all levels:

• Largest Archipelago: 17,508 Islands (6,000 inhabited)
• Largest Economy in Southeast Asia
• Largest Muslim Population, and a House for the Followers of Almost All Major World Religions, and Several Indigenous Beliefs
• World’s Most Populous Island: Java
• 2^nd Highest Level of Biodiversity
• 4^th Most Populous Country: 237 million people
• 16^th Largest Country (Land Area): 1,919,440 sq km
• 300 Distinct Native Ethnicities 742 Languages/Dialects

Next was the finding of an indigenous formula to unite the diverse populace. And, this was Bhinneka Tunggal Ika – usually translated, or rather, mistranslated as “Unity in Diversity”, the phrase actually means:

“Appearing as Many, Essentially One”

“Unity in Diversity” does celebrate Diversity, but remains an ideology, or a mere concept, when it comes to uniting people. Why should they unite?

“Appearing as Many, Essentially One”, on the other hand, focuses on the underlying and the essential unity. We all are one. The differences among us are superficial. They are apparent, not latent.

We all come from one and same source, both spiritually and physically. The mapping of human DNA has proven this fact beyond any doubt. Our founding fathers, however, did not stop at that. They further formulated the way to implement this.

Pancasila

Enshrined in these “Five Principles” is the essence of all human values:

• Religiosity or Godliness
• Humanity
• Nationality
• Democracy, Guided by Inner Wisdom
• Social Justice for All

The first principle did not speak of God, but of Godliness. It was not about any particular religion, but about the essence of all religions, the religiosity. This way they could embrace one and all, including those who followed a totally different belief systems from the mainstream religious groups.

Indonesia Then

Visiting India, about 60 years ago, one of our founding fathers, also the first president, Sukarno, scoffed at Indian shopkeepers who took pride in displaying their religion on their signboards, “Hindu Tea Stall”, “Muslim Restaurant”, and so on and so forth.

Around the same time, then president Radhakrishnan of India was amazed at how we on the archipelago had preserved our culture and traditions, deeply rooted in the ancient Indus Valley civilization, irrespective of our religious affiliations.

Indonesia Now

Unfortunately, the situation today is changed. What happened in India then, is happening in Indonesia now, today.

Culture had united us, then. Religion is dividing us, now. We had no multi-religious, and interfaith organizations then, but had interfaith harmony. We have many multi-religious, and interfaith organizations now, but no interfaith harmony.

Religious Fanaticism

It is clearly on the rise. And, in fact it has been so for last two decades. Unfortunately, our authorities were, either unable to read the writings on the wall, or had their own vested interests, and therefore deliberately allowed it to happen.

Several years ago when I discussed the issue with one of the ministers and requested him to learn from the Pakistani experience – as acknowledged by former President Musharraf in his autobiography In the Line of Fire – he took it very lightly, “But, I see nothing wrong if someone is fanatic about his religion.

“Terrorism and violence have nothing to do with religion.” – Cliché, a worn-out line indeed, but still being used and misused by many, including the so-called moderate clerics.

I reminded him of what Mahatma Gandhi had to say on this, “A fanaticism that refuses to discriminate is the of all ideals.”

He stuck to his line, and I realized that it was no use talking to the wall.

Fanaticism, Extremism, Radicalism, and Terrorism

These are inseparable. Fanaticism is the womb that gives birth to terrorism. Extremism and radicalism are the stages before such birth.

I recall the statements made by former Vice President Hamzah Haz, not long before the Bali bombing in 2002. He refused that we had terrorist cells and training camps in the country. He was wrong.

Bali bombing was only the beginning.

We have, ever since, been bombed several times. Most of the executors have been our own people, Indonesians. And, yet, speaking in international forums, the leaders of our religious institutions are reluctant to admit that growing fanaticism and radicalism have divided our society.

Like it or not, religion has been used, or rather misused, to justify acts of terror. Religion has been presented in such a way, and by its own followers, that it has lost both its meaning and its utility as a uniting force.

Redefining the Role of Religion

This is the greatest challenge faced by all religions, and religious groups. There can be no multi-religious co-operation, if the very meaning and definition of religion, and its role remain unclear.

All of our religious texts contain both, universal truths relevant for all times, and contextual truths addressing to the burning issues of a particular time period. The followers of all religions must be wise enough to differentiate between the two.

When the contextual is presented as universal – religion ceases to be a binding force. Until and unless this point is clearly understood and resolved, there can be no lasting co-operation among the different religious groups.

For example the various issues in the Middle East are actually politically and economically motivated. They are not religious issues. By bringing in religion into those issues, they have no only complicated them, but endangered the entire world.

Indonesia’s Homegrown Terrorists

Indonesia has nothing to do with the conflicts in the Middle East. Yet, our homegrown terrorists, and their supporters, justify their acts of violence and terror by citing the conflicts there as the cause.

Why?

This is because of the very nature of religion, which is expansive, and all embracing. Religions and religious teachings go beyond our national boundaries and geographical locations.

As such, religious “force” can be both used, and misused. We can use religion to bind us together as one world family. We can also use religion to create sub-families within the family, sub-tribes within the one human tribe.

Unfortunately, many of us have been, and are using religion to divide, and not to unite. We have been creating divisions on all levels, with the end-result that today even one and same religion is divided in so many sects.

Sectarianism

Addressing the first Parliament of Religions in Chicago (1893), Swami Vivekananda (1863-1902) from India had said:

“Sectarianism, bigotry, and its horrible descendant, fanaticism, have long possessed this beautiful earth. They have filled the earth with violence, drenched it often and often with human blood, destroyed civilization and sent whole nations to despair. Had it not been for these horrible demons, human society would be far more advanced than it is now.

“But their time is come; and I fervently hope that the bell that tolled this morning in honor of this convention may be the death-knell of all fanaticism, of all persecutions with the sword or with the pen, and of all uncharitable feelings between persons wending their way to the same goal.”

Alas, his hope remains a hope to this day. This unfulfilled hope, and unrealized dream challenge us to fulfill it, to realize it.

Until and unless religious fanaticism is brought to an end, no multi-religious co-operation is possible.

Laying the Foundation for Multi-Religious Co-Operation

First of all, we must deal with fanatic notions like, “my religion is the best,” “mine is the oldest”, “mine the latest”, “mine the most perfect”, and the like.

We must prepare a solid ground, a strong platform where all religions, and all religious practitioners can stand and work together. Without such platform to work on, how can we do anything?

The platform I refer to is the platform of “Appreciation”.

Mere Tolerance is Not Enough

The word “tolerance” has “holier than thou” concept hid between its 9 letters. It implies, “I am better than you, nevertheless I tolerate you.”

We have tolerated each other for more than a millennium. What is the end result? We have not gone any far from where we started.

If we are serious about ending religious and religion based conflicts, then first of all, we must shun the word “tolerance”.

Let us change this to “appreciation”. Let us appreciate, and not merely tolerate the differences among us.

Appreciations Means:

1. Understanding, I do not merely accept the differences among us, but I understand them. I understand why Muhammad did what he did, and why he did not do as Jesus did. I understand why Krishna is so colorful, and why Buddha is at the other extreme in his robes. I understand why Mahavira is so close to Siddhartha, and yet far.

2. Meeting of Minds and Hearts, which are the natural products of understanding. And, which are the pre-requisite for any kind of co-operation, that is, a genuine co-operation.

3. No Conversion, for “my religion is not better than yours.” I have been challenging the heads of our religious institutions to pronounce these words, to repeat this line. Nay, none of them would publicly say so. The kind of pluralism they believe in does not free them from their mental complexes. “Mine is the best”, is still very much part of their individual belief system. What kind of co-operation do we expect from such minds.

Having laid the foundation (appreciation) for genuine co-operation, let us now raise the pillars to build the structure of a genuine co-operation, not only multi-religious, but multi-gender, multi-national, multi on all levels.

These are pillars of:

Interfaith Harmony

The four main pillars of Interfaith Harmony are:

1. Truthfulness, we have to be truthful about our condition. If we are sick, we are sick. We cannot cure ourselves by merely thinking positive without taking the prescribed medicines, or going through some other prescribed therapy, conventional or non-conventional.

Most of our leaders are not being truthful when they say, “Oh, we have taken care of our ethnic and religious conflicts. We are okay.” No, we are not.

The radicals have infiltrated most of our moderate religious groups. At the grassroots they are no longer as solid, and as moderate as they used to be. It is unfortunate that the elites of these groups choose to remain silent, in fear of losing support from them.

The radicals have infiltrated into our house of representatives, and our cabinet. They are everywhere. The minister who finds it more elegant and important to visit a jailed radical than the victims of his atrocities, get reappointed as a minister in the present cabinet.

The leaders of Indonesia are not being truthful to themselves, and not truthful to their fellow countrymen and women.

2. Loyalty, towards nation, towards profession, towards fellow citizens, and towards the entire world family.

We, Indonesians, are fighting the viruses of corruption at all levels, in every department, and every walk of life.

Why and how do we become corrupt? What makes us rob our own motherland? Greed. This is the most deadly of all viruses. This is the most fatal of all viruses. Greed can make us stoop down to any level. Greed makes us forget our humanity, and humanness.

It is greed that makes us disloyal towards our motherland. And, if we are disloyal towards our motherland, how can we be loyal towards the world family?

Nation is the testing ground for our integrity and sense of loyalty. If we fail here, then we shall fail there too. If we cannot take care of our nation, then we cannot take care of the world. It is as simple as that.

3. Skillfulness, being skillful is being a wholly integrated being, with his/her intellectual, emotional, and all other faculties fully developed.

A skillful person is a holistic person. We can never contribute toward global co-operation without being skillful.

4. Hardworking, this is equally important. Truthfulness, loyalty, and skillfulness may come to nothing without hard work. Furthermore, “Harmony”, to me, is part of the holy trinity, co-existing with Peace and Love.

Peace, Love, and Harmony

Peace is the quality that we have to develop within. If I am not peaceful, if I am not at peace with myself, I can never be at peace with you, or with somebody else.

It is only when I am at peace with myself, and with you – that I can possibly share love. Without peace, love does not happen.

Lastly, harmony… It is the combination, the sum total of peace and love. Indeed, harmony needs no special effort to create. It is the direct outcome of peaceful and loving people, peaceful and loving communities, peaceful and loving world.

Stages of Multi-Religious Co-Operation

These are based upon our own experiments and experiences, which in my opinion are empiric in nature. We are not “chosen” people, or unique in any other sense. What works with us, can work with you, and with anyone else, living anywhere on the planet.

The stages, as discussed earlier are:

1. Laying the Foundation: Appreciation, and Celebration of Differences; Recognition of the Essential, and Latent Unity behind all Apparent Differences.

2. Raising the Pillars of (i) Truthfulness, (ii) Loyalty, (iii) Skillfulness, and (iv) Hard work. In these four main values are incorporated such sub values as integrity, professionalism, efficiency, creativity, productivity, and so on, and so forth.

3. Filling the Home with Peace, Love, and Harmony

4. Embarking upon a Genuine Global Co-Operation (not only Multi-Religious, but also Multi-Ethnicity, Multi-National, and all other levels.)

A Model of Co-Operation

First and foremost is our model-housing complex in the suburbs of Jakarta (Ciawi, Bogor, West Java). More than 26 families belonging to different faiths, religious affiliations, and ethnicities live here in peace, love, and harmony.

The complex is appropriately named: “One Earth One Sky One Humankind”. Here, in this complex, the Muslims prepare Christmas cake for the Christians and celebrate the eve with them. And, the Christians prepare the Indonesian rice cakes for the Muslim Id Celebration. Similarly, Hindus, Buddhists, Confucians, and believers in the Indigenous faiths – all co-exist celebrating their differences.

This year, 2010, we celebrate the 10^th year of the complex.

Former Indonesian Defense Minister Juwono Sudarsono acclaimed the venture and appreciated it as part of Government’s program to build bridges and “cultural non-military defense”.

The community has also started a school, the first ever interfaith school in Bali, where children from different religious backgrounds are taught to not only know, and appreciate the differences, but also celebrate. This is the second year of the school.

The co-operative societies in Jakarta, Bali, Yogyakarta and other cities bear witness to the success of this, empiric experiment.

This, then is the vision of the world to come: One Earth, One Sky, One Humankind. And, the way to realize this is to build a society upon the principle of Appreciation, and the values such as Peace, Love, and Harmony.

Interfaith Activist and author of more than 130 books, Anand Krishna has been acclaimed as very provocative for his writings. He is the founder of Anand Ashram (1991), a humanitarian interfaith organization now affiliated with UNDPI, and has inspired several other organizations, including the first interfaith school in Indonesia, on the isle

Source: http://irdialogue.org/articles/multi-religious-cooperation-myth-reality-or-possibility-for-indonesia-by-anand-krishna/

Not in Bali.

Here, science and the arts are not poles apart. Here, science and the arts are not opposed to each other. On this beautiful isle of gods, the two not only meet, but also complement each other.

This is the inner significance of Saraswati, the Goddess of Knowledge and Music. The Balinese are quite naturally drawn to this particular form of the Divine for She represents the totality of human experience. She is the very personification of power and beauty.
Every 210th day, the people of Bali celebrate Her presence in their lives and homes. Hari Raya Saraswati, or Saraswati Festival reminds them of the divine qualities She stands for.
She is depicted as a beautiful lady with four arms.

Each of Her arms represents one of the four purusharthas, the four pillars of the structure of human life. These, as we have discussed before, are Dharma, Righteousness; Artha, Prosperity; Kama, Willpower; and Moksha, the Ultimate Freedom (please see my earlier articles, at www.thebalitimes.com).

Two of her arms hold a veena, a stringed musical instrument representing the arts, music, all that is beautiful and fine. When She plays on the veena, the primeval sound Aum resonates and universes come into being.

Aum is the core of the big bang. It is the nucleus of sound, the primeval cause of all sounds. This primeval sound is actually made of three different sounds, “A,” “U” and “M.”

“A” stands for Brahma, the Creator. This is the sound of Creation. A child is born with this sound. In the language of science this is the Positron.

Listen to the cry of a newborn; you shall hear all the different variances of sound “A.” In many languages, therefore, “A” is either the first letter of the alphabet or the first vowel sound.
“U” is the sound of Preservation, of nurturing and caring. This sound stands for Vishnu, the Preserver, and the Electron.

And “M” is the sound of Annihilation. This is Maheshvara, or Shiva. In the language of science, this is the Neutron.

Brahma, Vishnu and Shiva – Positron, Electron and Neutron: Creation, Preservation and Annihilation – and this is Aum. Birth, Life and Death. Here, however, Death is not the end, but the beginning of a new cycle. Aum is the sound of Immortality, Eternity and Infinity.
Saraswati reminds us to chant Aum, and to discover the Eternal Truth, Sat; the Immortal Self, Chit; and the Infinite Bliss, Anand. When rightly chanted – with the first sound, “A,” we become expansive. We go beyond all manmade barriers. All borders and boundaries are instantly transcended.

The second sound, “U,” helps us in self-discovery: that Expansive Truth is none other than you! Tat Tvam Asi – That Thou Art! Having attained this state of consciousness, we cannot but love all creation. Here, compassion is the rule of life.

The third sound, “M,” takes us deeper into the sanctum sanctorum of Self, the core of our being – where birth and death are intertwined. This is where “That” and “Thou” meet. This is where Yin and Yang, the Feminine and the Masculine, are ever engaged in the eternal life-dance of birth and death.

Pause for a while, take a deep breath, inhale very, very deeply, and while you exhale, very slowly chant Aummmmmm. Do this three times with your eyes closed, and you shall experience what you have just read.

Saraswati carries a Rosario, Ganitri or Japmala in Her third hand. This is the symbol of Continuity, Time. This emphasizes the very meaning of Her name. Saraswati means the Eternally Flowing River of Life.

Ganitri also implies “counting of beads” – mathematics, logic.  In this it represents the left hemisphere of the human brain, as also the book in Her fourth hand, representing knowledge, science.

With two of Her hands holding the veena, representing the arts, and two others holding ganitri and a book, representing knowledge and science – Saraswati is the very embodiment of human intelligence. She unites the right and left hemispheres of the human brain.

Clad in white – the colour of Purity – She stands upon a fully blossomed lotus flower. This emphasizes Her Purity, and Ability to Transcend Impurities. Like the lotus, the muddy waters of life do not affect her.

A white swan and a peacock surround Her. Sometimes She is seen standing or sitting on one of them. The swan is considered the most intelligent of all birds. The legendary swan of Saraswati is known for its ability to draw milk from water mixed with milk. It can distinguish the good from the bad.

And the peacock is known for its beauty, and dance. It represents the Celebration of Life, of all experiences, pain and pleasure, heat and cold, so on and so forth. It is the dance that transcends all dualities.

Saraswati is, indeed, the Totality.

Worshipping Saraswati is worshipping Totality. Invoking Her is invoking self, this little self, the individual self – and the Great Self, the Universal Self, the All.

Discussing the Bali bombings, a senior journalist wondered: “What made Bali not retaliate?” Years after the incident he was still unable to understand the mindset of the Balinese: “Those bombers were outsiders; they followed a different religion; and they used their understanding of religion to justify their act.”

In order to understand the mindset of the Balinese, one must understand the totality of Saraswati. Totality is harmony. Seeing partially is the root cause of all evils. One who is not able to see the big picture, the whole, is worse than the blind. For the blind can at least feel the totality of darkness. The half blind, on the other hand, is in the state of limbo. He is neither here nor there. He is in the state where misconceptions and misapprehensions easily arise.

The Balinese inherit the best of the archipelago, its cultural values and indigenous wisdom. Saraswati represents those values and wisdom. How, then, can Bali retaliate and react violently to an act of violence? How can Bali answer terror with terror?

The journalist I mentioned is very much man of this archipelago, albeit uprooted from its cultural ground. He is deeply rooted in the cultural ground of those foreign lands where the old commandment “eye for eye and tooth for tooth” has yet to be amended.

Strength, science, the arts, knowledge, purity, righteousness, prosperity, willpower, ultimate freedom, creativity, care, eternity – these and all other similar values are synonyms. This is Saraswati, Mahashakti, Almighty. This is Bali, the very personification of beauty!

The writer is a spiritual activist and author of more than 130 books, several in English (www.aumkar.org, www.anandkrishna.org). His organisation runs Holistic Health/Meditation Centers, a National Plus/Interfaith School, a Charitable Clinic and a Public Reading Room in Bali. For more information, call Aryana or Debbie at 0361 7801595, 8477490.

Filed under: Anand Krishna

Not so with the Balinese; not always.

Here, on this isle of gods, silence and solitude are celebrated too. Indeed, the most important celebration here is that of silence.

Yes, I am speaking about Nyepi – the day of silence. Following the traditions and wisdom of the ancients of the archipelago, to this day Balinese celebrate their New Year in silence. What a way to celebrate the New Year!

Nyepi is a day to reflect, and to do self-introspection. Nyepi is a day for contemplation, and meditation. On this day, new year resolutions are made in silence, in deep, deep silence.

Why in silence?

What is so special about silence?

It is only in silence that all conflicts resolve, all differences disappear and opposing forces harmonise. I am reminded of two great Chinese thinkers, Lao Tzu and Kung Fu Tzu, who could never meet intellectually. In the depth of silence, however, they met:

Lao Tzu: Silence is a Source of Great Strength.

Kung Fu Tzu: Silence is the True Friend that Never Betrays.

Kung Fu Tzu spoke of social reformation. Lao Tzu advocated inner transformation. The two could never meet in thought, speech and deed. But they met in silence. Noise divides. Silence unites. And unity strengthens whereas division weakens.

Nyepi is the day to gather strength – not only to make new resolutions, but also to pursue them. The silence of Nyepi is not a meaningless silence. Indeed, it transcends all meanings; it is the core essence of truth from where all meanings originate.

The seers and sages of old spoke of four main layers of consciousness, generally translated as the “waking,” “dreaming,” “deep sleep” and the “fourth” that transcends all three preceding layers.

More than 2000 years before Freud spoke of conscious and unconscious minds, and Jung began to explore further the workings of the unconscious mind, Sage Manduka was already elaborating the functions of mind in a way that is mind boggling to modern-day scientists.

Both Freud and Jung could not go beyond the conscious and unconscious layers of the mind. Today scientists are still struggling with the idea of the super-conscious layer. Sage Manduka not only explained those three layers in his excellent treatise Mandukya Upanishad, but went a step further to declare that there was yet another layer, the “fourth” layer that defies all definitions. Hence, referred to only as the “fourth.”

What Freud called the conscious layer, Manduka called the waking consciousness. We are awake all day, but we are not necessarily conscious all day. We are not necessarily living consciously all day.

We are awake, but are we aware of our actions? Do we think, speak and act consciously? Are we driven by our inner wisdom and guidance, or by outside triggers? Are we merely reacting to whatever is happening to, and around, us – or we are actually responding wisely to such happenings?

Manduka calls this state vaishvanara, the consciousness of commoners. You do not have to do anything to live in this state of consciousness. This is the way of all humans, all nara, all peoples of vishva, this planet.

Nyepi is the day to question ourselves. Are we satisfied living this kind of life – the commoners’ life? Or we would like to live differently, more consciously.

The question is how to live consciously?

Go within – penetrate into the second layer of your consciousness, the so-called unconscious or subconscious mind. This is where you can dream, imagine and plan your actions. In this layer you can explore your Taijasa, your inner strength, your potential.

Dreams and imaginations are necessary if you want to build something of value. Yet it is not enough. Your dreams and imaginations, your plans, must originate from the third layer of consciousness, the Prajna – the layer of wisdom.

This layer of wisdom is unconsciously accessed while we are in the state of deep dreamless sleep, when our mind is at complete rest, and the brain function is reduced to the bare minimum. It is only after such sleep that we wake up fresh and rejuvenated the next morning.

Meditation is the way to consciously access this very layer of wisdom. Meditation is the way to access this very layer of consciousness while we are awake, fully awake. Thus, meditation transforms what is vaishvanara – a commoner’s consciousness – into prajna, the consciousness of the wise.

Accessing the third layer of consciousness in deep sleep rejuvenates your body and mind. Accessing it in meditation, your soul blossoms. And when that happens you move on to the fourth state, turiya. This is indefinable, an inexplicable state of pure bliss, ananda. This is where all dualities disappear, all differences dissolve and we discover the true nature of self, with a small “s” or a big “S” – whatever. This is where one faces the Truth in all Its effulgence.

This is the state of perfect silence.

Coming out of this state, one can easily develop an “attitude of silence.” Coming out of this state, one’s life is totally transformed. In Mahatma Gandhi’s words: “In the attitude of silence the soul finds the path in an clearer light, and what is elusive and deceptive resolves itself into crystal clearness.”

Nyepi is the day to remind us that such a state of consciousness is achievable. It is attainable by one and all. Yes, it is a reminder. It would be wrong to think that remaining silent once a year on Nyepi day is enough. It is certainly not enough. One must practice Nyepi on a daily basis.

What is the literal meaning of Nyepi?

Derived from “menyepi” – remaining silent – it is not “forced silence.” It is remaining silent voluntarily, and in full consciousness. It is meditation.

Observation of silence out of fear is not meditation. One must do so voluntarily. And quite voluntarily too one must observe the following steps towards total silence:

Amati Geni: No Fire/No Light.

Outwardly it is switching off electricity – no stoves, no machines, not even candles. Inwardly, it is switching off the fire of emotions, and passions.

Amati Karya: No Work/Action.

Remain home by all means if you like to observe it outwardly, but do not forget to access the interior of your being. That is your real home, that is the dwelling place of your true self.

Amati Lelunganan: No Waywardness.

Watch your mind. Be a witness to its wavering, to the clouds of thoughts gathering and dispersing.

Amati Lelanguan: Non-Indulgence in Sensory Pleasures.

Practice self-restraint, practice self-discipline and learn to master your senses. Begin with fasting, but do not stop at that. More important than what goes into your mouth, as Jesus said, is what comes out of your mouth. Control your speech. Keep a ceiling on your desires, as Sri Sathya Sai Baba says.

Following these steps, one enters into meditation.

Nyepi is the pathway to spirituality. It is the way to access our inner reality. For the Balinese, Nyepi is not only a festival, but also a way of life. And this very way of life makes Bali what it is: beautiful yet balashali – powerful!

—

By Anand Krishna, The writer is a spiritual activist and author of more than 130 books, several in English (www.aumkar.org, www.anandkrishna.org). His organisation runs Holistic Health/Meditation Centers, a National Plus/Interfaith School, a Charitable Clinic and a Public Reading Room in Bali. For more information, call Aryana or Debbie at 0361 7801595, 8477490.

Date: March 12, 2010
Source: http://www.thebalitimes.com

And, the Master answered, “I was tending my garden.”

“And,” the disciple asked again, “what did you do after your enlightenment?”

“Don’t you see,” the Master asked back, “I am still tending my garden.”

We can change the phrase “tending my garden” to anything. It can be “looking after my business” or “working in the office” – anything. The point is this. Meditation does not take you away from your world. Meditation does not change the outer routine of your life. Meditation colours your world, and your life.

Meditation fills your being with a fresh aroma. You are the same person, and yet you are not. From outside, nothing changes. You are still you. You may change your outfit. You may wear a robe instead of trousers and a shirt – that does not change your body, your physique. The body is still the same. Your physical needs are still there.

And yet something changes. The change is inner – it is not outer. Outwardly, no change is dictated. Inwardly, you are a new being.

“What” you do before and after meditation is not important. It is “how” you do that is important. A businessman can still run his business; a diplomat remains a diplomat; and a professional does not have to leave his profession. Meditation changes the way you run your business, and profession.

Many people have a wrong notion of meditation and meditators. They feel that meditators should be in tattered clothes, and living in a hut, deep in the forest. Well, if you choose to live so, then that is your choice. But there is no rule that a meditator should live such a life.

In fact, living in the forest does not prove how meditative you are. Your meditation is proven when you live amidst the madding crowd of the world and remain sane.

By withdrawing from the crowd, you cannot test how meditative you are. It is by remaining amidst the crowd that you can test your meditativeness.

Mahatma Gandhi listed seven traits of people living unmeditatively. These are:

1. Accumulation of “Wealth without Work.” I define the word “work” here as skill, diligence and efforts.

Do not believe in making easy money, by whatever means. Do not cheat. Do not accumulate wealth for yourself and your family at the expense of other people’s suffering.

2. “Pleasure without Conscience”: Look around; look at the suffering of humanity. Look at those who do not have enough to eat, drink or wear. Look at the children dying of hunger.

Are we reaching out to them? Are we doing something about them? Are we doing anything to lessen their suffering?

Enjoy all the pleasures, and all the comforts you have, but do not forget your brethrens living in misery.

3. “Science without Humanity”: Use scientific progress and development for constructive purposes, and to enhance life – not for destructive purposes.

Use nuclear energy for life, and not for death.

4. “Knowledge without Character” – the end of all knowledge is character, morality. Nowadays we use knowledge for living, not for life.

We have turned our degrees into begging bowls to beg for jobs. Our definition of life is reduced to material comforts. We cannot see beyond matter. We cannot penetrate into matter, and find the core energy, the spirit.

Indeed, we live superficially. We live at the periphery, and this is the reason of our stresses, tensions, depressions, anxieties and distresses.

5. “Politics without Principle”: Politicians who believe that there is no permanent hostility and no permanent friendship in politics – are very, very unmeditative.

Unfortunately, however, such are the politicians all around us. States and nations are mortgaged to people with money. Puppets playing to the tune of their masters run governments.

6. “Commerce without Morality”: This is the principle of the non-meditative masters, the puppeteers referred to in the previous trait.

7. “Worship without Sacrifice”: Religion is reduced to rituals by the non-meditative. Charity is reduced to giving alms to the poor. The principles of sharing and caring are completely forgotten. The spirit of religion is lost.

Meditators share with the less privileged. Now, by sharing with the less privileged, I do not mean that you should be carrying a bagful of change and distribute it among the poor on certain days, or when you fancy. No, such charity does not help. Such charity makes people lazy.

There is an old saying here across the archipelago: “Instead of giving a fish, teach one to fish.” Share your intellectual skills. Share your experience. Share your knowledge. And, yes, if need be share your wealth as well. But do not go on distributing your wealth unskillfully, and indiscreetly.

Living meditatively is living consciously, aware of one’s weaknesses and strengths, of one’s shortcomings and potential.

Living meditatively is living harmoniously with nature, with the environment, with fellow human beings and brother animals on the land, and sister birds in the skies above.

Living meditatively in living in peace with oneself, and with others. Living meditatively is living worshipfully – it is living in God Consciousness. It is seeing the Face of God in the West, and in the East, and discovering the temple of God within one’s own being.

The writer is a spiritual activist and author of more than 130 books, several in English (www.aumkar.org, www.anandkrishna.org). His organisation runs Holistic Health/Meditation Centers, a National Plus/Interfaith School, a Charitable Clinic and a Public Reading Room in Bali. For more information, call Aryana or Debbie at 0361 7801595, 8477490.

Source: http://www.thebalitimes.com/2010/03/05/living-meditatively/

Why do I say “much, much safer tools”? Do I imply that hypnosis or hypnotherapy is not safe enough as a tool?

Let me try to explain what I mean by “safer.”

Anything that you can do by yourself, without the help of another person – in my opinion – is not only easier, but also safer.

There are dozens of yogic breathing and cleansing exercises, which you can easily do by yourself, whereas for hypnosis and hypnotherapy, you have to depend on someone’s expertise.

And depending on someone’s expertise in the field of meditation goes against the very principle of meditation, which is self-empowerment. If meditation does not empower you, does not help you in discovering the true nature of your “self” – then it is not meditation.

With the help of an expert hypnotherapist, one can quit smoking, for smoking is not only hazardous to physical health, but also to the psyche. It contaminates our energy, prana, or the lifeforce. When this contaminated prana travels to the human brain, making it numb, it loses its sharpness. It becomes an ineffective tool for meditation.

So quit smoking with the help of hypnosis or hypnotherapy, and prepare yourself for meditation. But there is a very big but here – with the help of hypnosis of hypnotherapy, you can at the most suppress your smoking habit. The habit is not gone. It is still there, but suppressed. It is like when you delete items in your computer. All those deleted items are still there but not easily accessible. A hacker can get to them.

Hypnosis or hypnotherapy can help you quit smoking, suppress your violent nature, or control your sexual and other obsessions only for a certain length of time. You cannot entirely get rid of them. All those habits remain within you, ready to be hacked and brought back to the surface any time.

In this case, a person, a group of people or a situation can bring back all those undesirable traits and habits to the surface. Having quit smoking with the help of hypnosis or hypnotherapy, for instance, if you still move around with smokers – then it is just a matter of time before you pick the old habit again.

The change, brought about by hypnosis or hypnotherapy, is temporary in nature. It is not permanent. It does not transform your nature.

In order to transform your nature, you must consciously work on the change, not subconsciously as in the case of hypnosis and hypnotherapy.

You can use hypnosis or hypnotherapy as first aid. However, you still have to follow it up with conscious effort. You have to consciously, and not under any pressure, or with the help of anyone, remind yourself that smoking is hazardous.

This act of consciously reminding yourself of a certain thing can be called conscious hypnosis. I call it autosuggestion, or affirmation.

Here, you are fully in control.

You are not being controlled by anyone.

Guru Nanak (1469–1539) called this process Simran (constant remembrance); the Sufis call it Tafakkur (constant reflection). This is not the same as chanting of certain mantras without understanding, lest dwelling upon its meaning. Such mechanic repetition will not help.

I have met with people who do mantra chanting for 2-3 hours each day, and yet they remain violent, greedy, obsessive, and full of anger. Why? This is because they do the chanting mechanically without understanding its mechanism. The end result is total disaster.

Mantras are not to be chanted mechanically, but used effectively and efficiently. A mantra is a tool. It is like a sword. If it is sharp, one strike will suffice. If it is blunt, a number of strikes may not be sufficient.

The definition of mantra, “sacred chants,” misses the very meaning of the word. Worse, if such chants are related to Hindu, Jain, Buddhist, Sikh, or any particular tradition. It is like relating the Law of Gravity with Christianity, since Newton was a Christian. Or relating the Law of Relativity with Judaism, since Albert Einstein was a Jew.

The word mantra does not at all imply chanting. It is made of two words, man or manas – meaning “mind”; and, tra, or yantra – meaning, “tool.” How do you want to use this tool is not indicated by the word.

A mantra can thus be defined as a “tool for the mind,” or the use of “mind as a tool.” I urge you to re-read the last line: A mantra can thus be defined as a “tool for the mind,” or the use of “mind as a tool.”

I am sure you can see the big, big difference between the two meanings. The first implies that mantra is a “tool” to be used on or for the mind. The second meaning implies that the “mind” is a tool.

If you are used to defining mantras as chanting, please forget that for the time being. You may like to go back to that definition after reading this column. That is quite okay. I am not saying that my understanding is absolute. You have the right to your understanding, as I do. For the time being, however, let us keep aside all other definitions of the word.

So a mantra is a tool for the mind – or is it the mind itself? Is it a tool to be used for the mind, or the mind used as a tool?

It is both…

Pre-meditation, it is a tool to cleanse your mind. Post-meditation it is the cleansed mind ready for use.

Pre-meditation mantra is 100 percent yantra – a tool.

You can use anything as a tool – hypnosis, or hypnotherapy followed by auto-suggestion, or affirmation; certain breathing techniques; cleansing techniques; even certain rituals, music, books – anything. All tools, all yantras, used to pacify the mind, to control its wavering, to cleanse it – are valid as mantras.

Of course, as long as such yantras or tools deliver; as long as they help us in dealing with our mind. Ineffective tools or yantras are not mantras.

Mantras are not part of meditation, as a glass of milk before going to bed is not part of your sleep. Although many believe it, that warm milk before going to bed ensures quality sleep.

Now, having had quality sleep at night, when you rise the next morning the rejuvenated you can be likened to post-meditation mantra.

A mind transformed by and during meditation is a new mind. Such mind, such fearless mind, becomes a tool to live life in total freedom. Then you become a mantra. You become a tool unto yourself.

Prior to meditation, we are led by our mind, by our contaminated and fearful mind. Post meditation, we use our mind to live fearlessly. Prior to meditation, we are slaves of our mind. Post meditation, we become the masters of our mind – we become Mastermind.

The writer is a spiritual activist and author of more than 130 books, several in English (www.aumkar.org, www.anandkrishna.org). His organisation runs Holistic Health/Meditation Centers, a National Plus/Interfaith School, a Charitable Clinic and a Public Reading Room in Bali. For more information, call Aryana or Debbie at 0361 7801595, 8477490.

The census among those who raised the issue was that as long as yoga was done for physical wellbeing only, and without any chanting etcetera, it was safe for practice by people of their faith.

The census, however, was not clear on the issue of meditation. Many still felt that meditation was a ritual, involved the chanting of mantras etc, and therefore part of a certain belief system.

Must meditation involve chanting?

I didn’t know that… anyway, okay, fine.

Surprisingly, one of my friends commented on this by stating that the “chanting part” could be changed to comply with any religion, thus implying that meditation indeed involved chanting; hence a ritual.

Now, here, the word “ritual” can be very scary. There are rulings and edicts that people are not supposed to attend the rituals of religions other than their own.

O Meditation, what luck!

Then there are people who project meditation as a form of hypnosis, and a tool to brainwash the practitioners. Interestingly, hypnotherapy is not only accepted, but also practiced by some of these accusers. Hypnosis and hypnotherapy. One is for brainwashing; the other is not!

It is like saying that physiology is brainwashing, and physiotherapy is not. Or psychology is brainwashing and psychotherapy is not. Interesting, indeed!

No matter what Psychology Today, or top experts in the field of neuroscience like Dr Andrew Newberg have to say about meditation, some of our adamant friends remain against meditation. Perhaps they see meditation as competition. That could – I repeat: could – explain their fears.

Dr Newberg has written extensively on meditation, its affect on the human brain and its efficacy. Go to any bookstore on the isle, and you will find books written on the subject. I have myself co-authored two books in Indonesian with medical practitioners, psychologists and a neurosurgeon. In fact my third book on the subject will soon be in the stores.

What is brainwashing?

Is it really possible to brainwash someone? How do you define the word? What does the word imply? Brainwashing – ah, so my brain must be so filthy that it needs to be washed. Would you wash your clean clothes? If not, then why you, in your senses, would allow your clean brain to be washed?

“You, in your senses” – yes, you in your senses.

The brain is one of the sense organs, entrusted with not only the job of thinking, reflecting and analysing, but also of governing the functions of all other organs, or at least assisting them.

The brain is smart.

“You” are as smart as your brain is. “You” need the organ to express your smartness (Daniel G. Amen MD, Healing the Hardware of the Soul). The question is: Who are you?

Medical science has only lately been researching on this “you.” And it is taken aback by the findings of the ancient scientists called rishis, or seers. Thousands of years back they had already discovered that beyond the physical brain is the human mind (see the findings of Bruce H. Lipton in The Biology of Belief).

This mind is the entity making use of the physical organ called the brain. Therefore, it needs a good and healthy brain. Now, the health of our brain does not entirely depend on the food we eat, or the vitamins and minerals we consume. As the research of Newberg, Lipton and other scientists indicate, more than the food and supplements we consume, it is the health of our mind that ensures the health of our brain.

Meditation is the science to keep your mind healthy. Meditation, as further indicated by Newberg, makes us creative, innovative and efficient. A healthy mind is bold, brave, courageous and fearless. A weak mind is fearful, weak. One may try to hide his or her fears by pretending to be fearless – that does not help. Indeed, that weakens you further, for you are consuming a lot of energy pretending to be what you are not.

What weakens the mind?

These are the conditionings imposed upon our brain during our childhood – the so-called golden years, i.e. from birth to the age of 12. How a child is raised during those years conditions the mind for the rest of his life.

Meditation recognizes this, and therefore it suggests a series of exercises to first de-condition the mind. A de-conditioned mind is your true self, the gift with which you were born – this is your original self. Meditation does not add anything to you. Meditation takes away all the dirt that you have gathered over the years. Meditation rids you of all imitations, and leads you back to your originality.

Meditation takes you through a process of cleansing, through kriyas or exercises such as pranayama or the regulation of breath.

Once the mind is clear – this is definitely not brainwashing – it decides for itself how it wants to reconstruct itself. The end result is boddhichitta – the awakened and conscious mind.

Boddhichitta is not achieved through drugs, hypnosis or hypnotherapy, and certainly not through brainwashing. It is achieved through one’s own awareness, one’s own consciousness. It is the result of self-awakening.

Now, the difference between hypnosis and meditation – if any. Hypnosis affects the human brain. It can create a sleep-like state. It can temporarily block certain parts of brain. It can or may do many things to the brain – but it cannot affect the mind. The mind remains unaffected.

I have never heard of a hypnotherapist – no matter how good at his job – who can lead one to self-awakening. Hypnotherapy, or hypnosis, stops at the physical level. Meditation begins where hypnosis and hypnotherapy stop.

Some people may need hypnosis or hypnotherapy to prepare them for meditation. An already weakened brain may need to be strengthened first before opening it to meditation. Hypnosis or hypnotherapy can be used as tools to open one to meditation. But that is it. It cannot do more than that. It is NOT meditation. Again, hypnosis and hypnotherapy are not the only tools; there are several other, much safer tools, including but not limited to certain yogic exercises.

Enough for now; more next week.

The writer is a spiritual activist and author of more than 130 books, several in English (www.aumkar.org, www.anandkrishna.org). His organisation runs Holistic Health/Meditation Centers, a National Plus/Interfaith School, a Charitable Clinic and a Public Reading Room in Bali. For more information, call Aryana or Debbie at 0361 7801595, 8477490.

As pointed out by Azmi Sharom of University of Malaya in his dissertation (www.projectmalaysia.org), “at the crux of the problem facing plurality in Malaysia” are the twin issues of race and religion.And its roots are found in the very constitution of Malaysia, which, in Azmi’s words, “was and is a strange creature that combines liberal democratic ideals and what can only be described as racially based preferential treatment”.

The Malaysian constitution stipulates that “Islam is the religion of the federation; but other religions may be practiced in peace and harmony in any part of the federation.”

Prior to Malaysia’s independence in 1957, it was the Alliance Party (later Barisan Nasional) – consisting of the United Malay National Organization (UMNO), the Malayan Indian Congress (MIC) and the Malayan Chinese Association (MCA) – that had suggested the inclusion of this article.

It was, obviously, a shrewd political maneuver by UMNO to gain support from the Islamic groups, and blessed by its two partners.

Such a move, however, did not make Malaysia an Islamic state. The Alliance assured the Reid Commission, responsible for drafting the Malaysian constitution, that “The observance of this principle . shall not imply that the state is not a secular state.”

UMNO was aware that without the support of the two other parties, it was in no position to singularly represent the diverse Malayan federation and the multiracial and pluralistic Malaysian society.

The Reid Commission was further assured by the trio that, “Making Islam the official religion of the federation is primarily for ceremonial purposes, for instance to enable prayers to be offered in the Islamic way on official occasions, such as the installation of the Yang di-Pertuan Agong *King*, Merdeka Day *Independence Day* and similar occasions.”

Tunku Abdul Rahman, one of the founding fathers of the Malaysian state, was more blunt in saying that, “I would like to make it clear that this country is not an Islamic state, as it is generally understood; we merely provide that Islam shall be the official religion of the state.”

The Malay rulers were a step ahead in asking the commission to ensure that “in an independent Malaya all nationals should be accorded equal rights, privileges and opportunities, and there must not be discrimination on grounds of race and creed”. They were not in favor of any special preferential treatment for the Bumiputra, or the indigenous Malays.

The Alliance, however, saw the large chunk of indigenous Malays as its potential vote-bank, and was eager to impress them by appearing as a hero. Thus, special quotas for entry into the civil service, public scholarships and public education were proposed.

The commission was left with no choice but to accept the proposal, granting the King of Malaysia responsibility for safeguarding the special position of the indigenous peoples.

The provisions, however, were temporary in nature. The Reid Commission suggested that 15 years after independence, such provisions should be reconsidered, and that the “legislature should then determine either to retain or to reduce any quota or to discontinue it entirely”.

Tun Dr. Ismail, one of the nation’s founding fathers, likened the special privileges of the Malays to a golf handicap, only to be used until the time comes that such a crutch is no longer needed (The Reluctant Politician).

The article was, thus, due for review in 1972. Unfortunately, this never happened. During the 1969 elections, thanks to the ambitious politicians playing with the religious and racial sentiments of the masses to gain votes, the foundation of the Malaysian state suffered its first crack. The riots of May 13 that year were the outcome of broken promises and broken hearts.

Less than 15 years after its independence, Malaysian society was already divided between the indigenous and the non-indigenous. Malaysia was no longer united. Insensitive to this, the Malaysian government introduced economic and development policies that widened the gap, rather than build bridges.

To worsen the situation, following a wrong trait of nationalism, being Malay became identical with being a Muslim. Azmi cites the success of the Iranian revolution for the “growing Islamization of Malaysia”, resulting in the “personal changes, in dress, manner of speech and shifting value systems”.

But that was not the only reason. The 1980s and 1990s were also the decades of petrodollar supremacy. Money from Saudi Arabia and other affluent Middle Eastern countries flowed in freely, causing more division and more harm to Malaysian society.

The situation was such that non-Muslim Malaysians were compelled to reinstate their pre-independence identities. They were, once again, Chinese or Indian. For they would not be considered Malays if they were not Muslim.

Meanwhile, the Islamic parties gained ground, which made then prime minister Mahathir Mohammad feel threatened. In a desperate attempt to secure his position, he brought Anwar Ibrahim, popular among Malaysia’s Islamists, into his fold. That way, the shrewd senior politician thought, UMNO would have their support.

The rapport between the two leaders, however, did not last long. Anwar’s popularity also became the cause of his downfall, when Mahathir finally sacked him in 1998.

Without Anwar on his side, and still eager for the support of Islamist groups, Mahathir made another major political blunder in 2001: he declared Malaysia an Islamic state. His opponents knew it was a political gimmick. However, as Lim Kit Siang, a veteran opposition leader believes, it “opened the way for the Islamists”.

That was the final blow to the promises made by the nation’s founding fathers and rulers. In a country where political parties have always been race- and community-based, the blow caused almost irreparable damage.

Malaysia, our neighbor, our younger brother, begins this year with attacks on churches. Shameful. It tarnishes the image of peace-loving Malays. What is the solution? Remain Malay. Follow the religion of your heart, but keep to your own culture. Shun the Middle Eastern, Indian and Chinese identities, norms, lifestyles, cultures and values – you are Malay. We are siblings. Your problems, your pains, are our problems and our pains. God protect you!

The writer is a spiritual activist and author of more than 130 books (www.anandkrishna.org).

Source: http://www.thejakartapost.com/news/2010/01/30/the-typical-malaysian-problem.html

When the British writer George Holyoake first used the term secularism in 1851, he likely had no idea that his brainchild would be so dreaded by so many prominent religious establishments.

In our country, the Indonesia Ulema Council (MUI) issued an edict on July 29, 2005, declaring as haram (forbidden in Islam) the idea of secularism, saying it was “opposed to the teachings of Islam”.

But what did Holyoake himself think of secularism? “Secularism is not an argument against Christianity, it is one independent of it. It does not question the pretensions of Christianity; it advances others.”

“Christianity” here certainly does not pertain to the Christian church alone, but to all other churches and religious establishments as well. If we can read between the lines, what Holyoake is trying to say is this: Secularism does not question the pretensions of any particular religion, but also does not endorse any. It is open to all religions, and respects the pretensions of each one of them.

I see this as a sincere acknowledgement of diversity and its true celebration. And this is how the Dalai Lama, Tenzin Gyatso, sees it.

In his remarks during the closing plenary of the 2009 Parliament of the World’s Religions Convention in Melbourne on Dec. 9, the Nobel Peace Prize Laureate defended secularism as an idea not opposed to religion. Indeed, in his own words, “secularism respects all religions.”

He cited India as an exemplary secular state. Indians, however, are not nonreligious or faithless people. They represent all major faiths, including the faith of the minority Zarathustrians from Persia, persecuted in their own homeland.

The Dalai Lama sees secularism as a force and hope for a better world, where no one claims to be holier and better than any other. It is a force that can unite peoples of different faiths (not only religions) to work together for the betterment of their respective nations and the world.

Yes, secularism respects all faiths, and not just the established and well-known world religions.

Secularism equally honors the faiths of those who have been marginalized and often persecuted in the name of religion, and by the “religious” majority.

It was very disheartening to listen to the stories of Australian Aborigines and the Native Americans, where the faiths of their ancestors are seen as anti-development and anti-progress.

Bob Randall, an Australian Aborigine leader, questioned our sanity during the convention: “Your scriptures speak of love, but where is it in practice? Where is it in your daily lives?”

The Kanyini faith kept alive by “Uncle” Bob and his community may not conceive God as we, the so-called “religious”, do. But it certainly upholds unconditional love for one and all. The man, in his seventies now, holds no grudge against those who have deprived them of their basic rights. Instead, he invites them to harmonious living in the spirit of togetherness.

Must we first enforce our brand of religion or belief system upon people such as Uncle Bob, before acknowledging their basic civil and social rights?

What if someone does not believe in the concept of God as we do? What do we call them? Do we call them atheist or nonreligious?

Derived from the Greek a theos, the word “atheist” actually means “without any concept of theo, or god”. The Buddha, Siddhartha Gautama, did not have any concept of God. However, dharma, the good and goodliness, was conceived by him as eternal (Esa Dhammo Sanantano), just as the god of our concept. So what do we call him? An atheist?

What is religion? From the Latin, re ligare means rebinding, reuniting or retying. One may very grossly define it as binding to a set of dogmas and doctrines, or tying to a certain church or institution. The Buddha called it sangha, or togetherness, coming together.

One may also understand this as returning to the self within — the spark of god (using our common and more popular term) within each one of us. The Buddha called it the awakening. Was the Buddha not religious?

Sufi Hazrat Inayat Khan once met a young, intelligent and very well-mannered boy who claimed to be an atheist. The master commented, “But you must have some kind of faith.”

The youth answered, “Yes, I have faith in myself.”

“That is it,” the Sufi master chuckled, “we are both men of faith.”

Day after day, listening to the speakers at the Melbourne convention, I began to question our sanity in calling others faithless. I yet have to meet a faithless person.

It was very disappointing, therefore, to see many of the “big” world leaders gathered at the convention still clinging to their “little” boxes. The community night organized with the good intention of getting to know each other turned out to be more disappointing, as people belonging to certain religions remained in their respective boxes. Instead of interacting with others of different religions, they chose to stick together.

Our 12-member group, representing six religions and two indigenous beliefs, were mistakenly put in one of the boxes. We considered the mistake a blessing and looked forward to interacting with the people of that particular box. But alas, they were not willing to “host people belonging to different religions”. What a joke! And this was at the Parliament of World’s Religions Convention held every five years.

The Dalai Lama suggested that we, the so-called religious and believers, reach out to those we consider nonbelievers with equal love and compassion. The coming together of the entire world and all people is our only hope for a better and peaceful world.

One may follow a popular religion endorsed by the majority, or any other non-endorsed belief system or faith — we are all still one. Humankind is one. We need to develop a faith-based secularism that respects all kinds of differences among us. This is spirituality.

The writer is a spiritual activist and author of more than 130 books. He spoke on “Bhinneka Tunggal Ika for the World” at the Melbourne Convention (www.anandkrishna.org).

Source: The Jakarta Post

Anand Krishna

The “voice” is gone. And we are left with wilderness.

Gus Dur, the voice that made the wilderness less terrifying, shall no longer be heard. His was the voice of hope, the voice that kept the flame of hope burning in many hearts. Alas, that voice is gone . And yet, on second thought, where can it go? The echo of each and every word he ever uttered shall remain here. Right here, with you and with me – with all of us.

Back in 1998, when I first met him, it was Christmas morning right in the holy month of Ramadan. Sitting beside him, talking to him and exchanging notes. I realized the man, said to be blind, was actually the only one in the entire country who could see things as they were. He was the only man with sight living among us, the blind.

I realized the man next to me was no ordinary man. He was a leader of an altogether different genre. He was a Sufi, a man of God. I remember his words on my tape: “Pak Anand, all conflicts are caused by self-interest . Triggered by mistrust . We need to know and appreciate each other, as you rightly say . Our youth must learn this important lesson.”

Commenting on the role of religion and its relation to the state, he said, “The essence of all religions is *togetherness’. There are groups of people trying to change our state’s Constitution . We must have a Constitution acceptable to all, and not to any particular group only.

“I work unceasingly to bring about harmony among the different religious groups . There are groups of people busy highlighting the differences among us. There are differences, but not too many. Why shouldn’t we, instead, highlight the similarities among us?

“This is where you, your friends, we all must come and work together!” And that we did.

For more than a decade after that first meeting, we stood together. Rather, he stood together with us, with all of us, in our struggle to uphold the unity and integrity of our beloved country.

Whether it was the religious-triggered conflicts in Jakarta, or outside; the houses of worship attacked, burned and ransacked by the extremists; the so-called insensitive porn bill passed by our parliament ignorant of our indigenous culture and values; or any other struggle – the man stood by us.

Even frail and weak, he was always at the forefront of all our campaigns. He was, he is, the symbol of our struggle, the struggle of this nation toward a truly democratic state, where the concept of majority and minority no longer matters.

Not that we agreed on all issues. I did not see eye to eye on his political role. I considered him too big, a giant of a man, to occupy a relatively small presidential seat. I wrote and said to him, “Gus, you are a kingmaker. Presidents must come and meet you, seek your blessings *sowan in Javanese*. You are too big for the seat.”

Gus Dur was silent.

Several months later, accompanying while he ate bakso (meatballs) in his room, I said, “Gus, you are needed outside the palace. The whole nation needs you.” He was still silent.

Yet perhaps he was not silent. Perhaps I could not hear him. A couple of weeks later, he was outside the palace – once again among us, among his own people. The messiah of the people had returned to the people. We all celebrated the day.

I remember seeing him in Ciganjur some time back and we discussed world history. I quoted from Arnold Toynbee’s A Study of World History. He was excited: “Do you have the book? Do you have it?”

He was like a little child.

I answered, “Yes, Gus, Pak.” I always had difficulty calling him Gus – “big brother” in East Java dialect – and would often end up addressing him Pak Gus. A completely wrong expression that made him chuckle.

“Yes, Gus, but I don’t have the complete edition, just the abridged edition.”

“Oh, that’s good, I must come to your place, and see it,” he said, again quite innocently. Then he added, “Books must not be lent, they get lost.” Once again he chuckled. His childlike innocence was divine!

For the next half an hour, we discussed nothing but books. I was reminded of my late father’s meeting with first president, Bung Karno. He had a similar experience. D*j* vu!

Abdurrahman Wahid, meaning the “servant of the compassionate one”, was a living commentary of both his name and his belief. He served God in man, he served in the fashion of prophets, messiahs, the Buddha and avatars. His religion was the religion of love, of peace, which embraced one and all.

Born on Sept. 7, 1940, he died on Dec. 30, 2009 – and yet, how can a man as big as him die? His voice and his legacy defy death. Gus Dur remains, his voice shall always be heard.

After Bung Karno, he was the truest man of conscience ever born in this country. He was a man who lived his belief. He was not afraid to voice truth as he saw and conceived it.

No, Gus Dur, don’t you expect me to bid you farewell. No. You cannot farewell unless and until this country, this nation, your beloved Indonesia fares well. As I write these lines, I can feel your presence, I can hear you. Your childlike laughter remains with us, remains with the people of Indonesia.

I wrote earlier that yours was the voice in the wilderness. And yet perhaps I was wrong. For how can the wilderness remain a wilderness when your voice is heard?

Gus Dur, you remain!

The writer is a spiritual activist and author of more than 130 books.

Source: http://www.thejakartapost.com/news/2010/01/02/the-voice-wilderness.html