The Jew in the Lotus - a Poets Re-Discovery of Jewish Identity in Buddhist India - Essay Example

?Book report: The Jew in the Lotus: A Poet’s Re-Discovery of Jewish Identity in Buddhist India. At first sight this book looks like an unlikely subject, because there does not seem to be very much of an obvious linkage between Jewish Poetry and the practice of Buddhism in India. These two cultures are geographically far removed, and historically also, and so it is to the author’s credit that he manages not only to make the connection obvious, but to draw out some deep significance from a consideration of what happens when these two world views meet. The main subject matter of the book is an account of a real life meeting of some representatives of modern Judaism with the Dalai Lama, at the latter’s special invitation, to discuss how the Jews had coped with centuries of diaspora. It is clear that this experience of dispersal and persecution over two thousand years resonates with the situation facing the Dalai Lama and his followers who are still, in the twentieth century, suffering persecution in their homeland of Tibet, and forced to make a life for themselves in neighboring India, and further afield. The book proves that there is, in fact, much more that unites Jews and Buddhists than this single shared aspect of their history. There is a provocative starting point for the book, as the author describes landing on German soil on the way to New Delhi. The Jewish participants in the dialogue which was scheduled to take place in the Dalai Lama’s residence, were drawn from New York, Boston, London and Israel, and with some considerable irony they chose to fly out from Frankfurt. (Kamenetz, p. 5) The author notes his instinctive feelings of fear and dread at hearing the German language spoken in anger by a passenger nearby, and his equally intuitive joy at catching a glimpse of the Torah in the hands of his colleague. This tendency to react emotionally, rather than rationally, to images and events that the group encounters is one which continues throughout the book. It undoubtedly adds interest to the narrative but it detracts somewhat from the arguments put forward, because it demonstrates that Kamenetz is anything but objective in his analysis. Having declared this bias at the outset, the book then proceeds at a leisurely pace, introducing the main characters of the narrative, including of course principally the author and the Dalai Lama himself. A full sixty-five pages are devoted to the long journey through India, and this allows time also for some reflection on the cultural environment of the Indian sub-continent, and the crowded social conditions under which people lived. Some preliminary discussions between the Jewish delegation members are reported, which serves to highlight the heterogeneous nature of the group. They seem to disagree on most things, and the author soaks up the debates with commendable openness. Chapter 6 is entitled “Contact” as if to indicate the first meeting with an alien species, and it is introduced with a quote from a Hasidic tale about a student who went to see the rebbe tie his shoes, which is a metaphor for sitting at the feet of the great man. A certain amount of hero-worship is evident in the author’s attitude. From this point onwards the book debates many of the similarities that exist between Jewish and Buddhist traditions. There is less discussion on major differences, such as the insistence on one God in the Jewish faith, and the somewhat different view of divinity, and the doctrine of reincarnation that infuses the Buddhist tradition. Towards the end of the book the author tries to work out the implications of what he has learned, and he follows up the JUBU (Jewish Buddhist) trail with a reflection on the life and writings of American beat poet Alan Ginsberg. The journey to India appears to have brought the author into touch with his own religious tradition, and he seems at the end of the book to be far more tolerant towards Jewish practices, particularly those of the renewal movement, than he was at the beginning. Paradoxically, then, the book sets out seeking knowledge of Buddhism and finishes up teaching the author, and with him the reader, more about Judaism. One theme which occurs frequently in the book is that of the role of the teacher, which in Buddhism, as in Judaism, traditionally is closely connected with religious leadership. Learning takes place at the feet of a specially designated man, (invariably the most prestigious teaching roles are reserved for men due to a clearly paternalistic culture operating in both religions). This man is both learned in the sacred texts, and exceptional in his exemplary adherence to the doctrines of the faith in his daily living. Kamenetz describes a debate within the group of delegates in a style reminiscent of Talmudic literature. Blu Greenberg raises some objections to the group using the traditional epithet “His Holiness” to refer to the Dalai Lama. It is one thing to show respect for their honoured host, but quite another to imply that he shares some aspect of divinity: “She saw a potential problem in ascribing too much power, too much infallibility or eternality to a human being.” (Kamenetz, p. 46) Typically, the group then started to debate the pros and cons of some thirty different titles that could be used to address the Dalai Lama. This debate encapsulates one of the main similarities between Jews and Buddhists, namely reverence for learning which includes also respect for teachers, and one of the main differences, namely a clear distinction between the earthly, human dimension, and the domain of the one divine being. A second theme which the book debates extensively is that of the Diaspora. By looking at the situation of the Dalai Lama and his followers, the delegation begins to appreciate aspects of their own Jewish situation in a different way. The Dalai Lama asked an interesting question about the experience of coming out of exile, and into a situation where there was once more a homeland to go to: “He wanted to know if contemporary Diaspora Judaism continued to emphasize exile in its prayers and practices now that the problem of exile has presumably been solved, now that there is a state of Israel to return to.” (Kamenetz, p. 101). This question causes some deep thinking, and the realization that in fact today’s Diaspora Jews are not keeping up with the changing conditions in which the modern world operates. Most are clinging to their material comforts outside Israel, while only a few make aliyah and live out the implications of the creation of the new Israel. Opinion is divided on how to adjust to the new situation, and unfortunately for many Jews this encourages an attitude of inaction, as if waiting to see what will transpire in the future, instead of actively getting involved. The Dalai Lama’s thoughts on the end of the Diaspora focus also on the process of re-entering the former territories, and what happens to the indigenous population when the diaspora population returns. In the case of Israel this means a confrontation with the Palestinians, while in Tibet there is the issue of the Chinese. This debate produces one of the most interesting statements in the book, when the Dalai Lama says “..from the Buddhist point of view, theoretically speaking, violence is considered just a method, so the method is not very important. What is important is motivation. The goal.” (Kamenetz, p. 103) In typical adroit argumentation, the Dalai moves to a discussion of the disadvantages of violence, in that it tends to have a lot of unwanted “side effects” (Kamanetz, p. 104) and is unpredictable in its outcomes. This allows him to both accept violence as a useful and sometimes necessary means, and at the same time argue against its use on the grounds that it is often counter-productive on a large scale, such as in a situation of war. This seems a somewhat contradictory position, but Kamenetz interprets it with considerable insight, explaining to the reader that this means violence is only permissible if the perpetrator can work out in advance what the positive and negative outcomes are likely to be, and weigh these up against each other: “The catch is, who would be in a position to know in advance the outcome of a violent act? Really, only an omniscient Buddha.” (Kamenetz, p. 104) The book ends in a somewhat unsatisfying and open way. There is an implication that the experience of going to India and meeting the Dalai Lama has profoundly changed the writer, and that it should similarly influence the reader, but it is very difficult to pinpoint exactly what that change has been. A certain amount of factual awareness about Buddhism, and about Tibet and India is certainly one concrete outcome, but there is also some evidence of a softening of Kamenetz’s attitude to the many failings evident in his own Jewish culture. The beginnings of an argument seems to be present, suggesting that perhaps a merger of some Buddhist and some Jewish approaches would bring more depth and spirituality to modern Judaism, which appears to be losing ground to rampant materialism in secular societies around the modern world. Kamenetz concludes that there are good reasons why so many of the newcomers to the Buddhist faith have come from Jewish origins: they are seeking a deep level of spirituality that they seem not to be able to find in their own tradition. This is a thought-provoking book, and while it may not bring many definitive answers, it certainly raises many interesting questions for further reflection. Reference Kamenetz, Rodger. The Jew in the Lotus: A Poet’s Re-Discovery of Jewish Identity in Buddhist India. New York: HarperOne, 1995. Read More