What Is The Dalai Lama Pluralism

In 1937, Tenzin Gyatso was chosen as the 14th Dalai Lama at the tender age of two years old. The Dalai Lama is considered to be the transcendent and sequential head of Tibet. He was able to assume his position a few years later, but had to flee his home in 1959 due to the Chinese occupation of Tibet. The Dalai Lama has worked incessantly to encourage the peaceful liberation of Tibet ever since that particular time period. His Holiness the Dalai Lama, as he is entitled, has taken this specific time of his banishment to tour the world discovering what is out there and presenting Buddhism to the rest of the world as he takes in other experiences. Although quite rare, he does provide interviews where he not only converses about Buddhism, but also cautiously speaking the advantages of religious diversity in the world.

The Dalai Lama seems as somewhat of a religious pluralist.

This view is along the lines of the theory which was presented to the world by John Hick. He {Dalai Lama} understands that there are other religions out in the universe and understands that his is just one of the many that are able to be offered to people. However, beneath his receiving and acceptance, His Holiness comes off more as a religious exclusivist (SLU 659). Using John Hick’s theory of religious pluralism as a base, this paper will allow the reader to identify how the Dalai Lama is an advocate of religious diversity, but still upholds an exclusivist perspective concerning

Buddhism.
One of the matters Hick proposes is a likely merging of the world religions so that eventually rival philosophical societies of faith may be considered obsolescent. This is not to say that everyone will take the time to worship in identical behaviors or understand the heavenly in parallel methods. Hick proposes this though as a means to show that there can possibly be forms of the same central faith extended across the world and throughout many nations.
These diverse practices come from what can be called the same faith or belief system because it encompasses a possible osmosis of involvement in the organization and a conceivable exchange of ministry. Hick’s theory proposes an eschatological unity that goes above and beyond the definitive harmony of devotions where everyone would be satisfied and outdone by the certainty (SLU 656). The Dalai Lama maintains an optimistic attitude and method to numerous world faiths electing to emphasize the likenesses among them. Yet, he under no circumstances fails to see the variances as well.
The Dalai Lama understands and explains that the direct purpose of most religions is directed to the accomplishment of perpetual contentment as its ultimate goal (McDermott & Netland 14). He also considers that all religions highlight morality and modesty. In general, we can all attest that religion calls for a person to strive to becoming better not only for themselves but for society as well. Persons of faith are “christened” in a sense to love more and give more in order to attain what they truly believe which is set forth by their belief system.
There is an insuperable dissimilarity in the eventual theology. Christians have faith in God as their everlasting and immense maker. Buddhists believe the world has no originator and there is not an eternal untainted existence such as the God. Directing towards religious pluralism, the Dalai Lama argues how the awareness of God as the maker of all and dependence upon his will is considered to be faultless for some. Others may long for something more solid with a need of trusting in self as the creator is more advantageous for divine development and evolution. He sees no conflict or problem between the two.
Rationally speaking, while His Holiness does not seemingly display a propensity toward Buddhist exclusivism by claiming one spiritual philosophy as factual and another deceitful, it is somewhat challenging for me to understand how there are no issues when struggles and conflict does clearly occur inside the Buddhist faith as well as amid Buddhism and Christianity. The different philosophies within Buddhism are similar to the variances in Christian beliefs. There are noticeable clashes keeping all Christian faith practices from becoming one large central faith. Being able to point out these differences forces the Dalai Lama to show that there is incapability for the faiths to unite on the foundation of significant philosophical divisions.
Hick suggests that by concentrating on the resemblances that exist amid the dominant world religions appears acceptable for assimilation in the logic of synchronicity, but the noteworthy distinctions in viewpoint and faith are essential in impeding a union of all religious opinions into one divinity for all (SLU 660). The Dalai Lama clarifies that diverse human beings have dissimilar psychological predilections. Even though he knows that it can and more than likely does exist, the Dalai Lama does not speak and say one will not be able to achieve liberty detached of the Buddhist methodology. Instead, he asserts that there were countless non-Buddhist educators during Buddha’s own time who he could not aid.
The Dalai Lama provides an instance of how the Buddha was not acknowledged as a progressive being when he presented himself. This led to him not being admitted by his people. His Holiness speaks that because of the diverse mental tendencies of humans, Buddha could not affect them in that specific state. Here is another instance of where the Dalai Lama displays an acceptance of religious diversity in conferring how one Buddhist school of thought gains advantage from doing what is necessary as it relates to their religious practices. He trusts their lives will progressively be altered by continuing to be authentic to their specific practice of religion. He also feels Christians must sincerely and openly follow what they trust and it will be abundant for them.
The Buddhist conviction in rebirth, another exemplary variance amongst the Buddhist faith and theistic religions, the Dalai Lama proposes it can and more than likely will take countless eras for even Buddhists to achieve liberation. This effect should be the same for those that are non-Buddhists as well. In regards to attempting to alter people so that they may change their current religion, precisely concerning Buddhism, His Holiness believes that by arguing one point over the other, the subservience of one side against the other, is useless and futile because it can merely function to dwindle the faith a being looks for in their own religion and can cause them to cast uncertainty upon their devotion; mostly if they select not to convert to something new. He advises not arguing a specific point or making an effort to convert somebody, but instead admiring and inspiring them to follow their own principles with as much genuineness and honesty as they possibly can because they will still reap the benefits from doing what they feel is necessary in attaining a happier and more gratified existence.
The Dalai Lama states that freeing, or attaining enlightenment, can only occur by following the Buddhism. He unequivocally trusts that by reaching this unconventional state of mind is clarified in the Buddhist teachings. He distinguishes amongst liberty and redemption, more along the lines of Christian principles. He has often explicated how Buddhists accomplish reawakening in such a blissful state.
With his judiciously selected words and what can be designated as acceptance of religious diversity that derives from Buddhist teachings, the Dalai Lama’s responses to certain things and events designate a view of strict Buddhist certainty. It can even come across as being related to or even near religious exclusivism. He speaks of love and kindness toward others clearly resulting from Buddhist principles. An initial peek of him, one may deduce that he is a spiritual man with a view that all faiths have some certainty and are well-intentioned of faith. However, one can further comment and research and see that this is a divine being that trusts that Buddhism is the only route of certainty. Hick’s theory of pluralism proposes no faith is the single and lone reality and the conceivable incorporation of the world beliefs. The Dalai Lama trusts in the fact that Buddhism is the only true faith to the sacredness to which all faiths should seek.