What is Compassion?

There is a part of us that thinks first of ourselves, and only then of others. It's innate and not necessarily bad. But when self-interest becomes a dominant force, we become insensitive to others and even cause them harm. While people sometimes may have to act out self -interest to protect themselves. Most human problems require cooperation and care from or for others to solve. Buddhism identifies compassion as key to solving most human suffering.

The Chinese Buddhist term for compassion, pronounced jihi in Japanese, comprises two characters. The first ji, comes from the Sanskrit word maitri, meaning "to give happiness," and the second, hi, from Sanskrit karuna, meaning "to remove suffering," Together they mean to relieve people of suffering and give them happiness.

This Buddhist compassion is an expression of the Buddha or Bodhisattva nature innate in all people. Nichiren Daishonin writes: "Even a heartless villain loves his wife and children. He too has the portion of the Bodhisattva world within him. " (The Writings of Nichiren Daishonin, vol. 1, p. 358). Everyone has the potential of a Bodhisattva-to act with compassion toward another. Naturally, kindness that does not empower people may have little lasting value. But in the Buddhist view, compassion means to lead people to root out the cause of misery in their lives and to create happiness for themselves.

A natural example of compassion is seen in the actions of a mother toward her child. A mother will do anything toward her child. A mother will do anyyhting she can to protect her child, even if it means braving flames or flood.

Nichiren wrote, "I, Nichiren, am sovereign, teacher and father and mother to all people of Japan" (WND-I, 287). He made this statement to convey his state of life as the original Buddha of the Latter Day of the Law, capable of embracing all people with the compassion of a parent.

Yet, how do those of us who sometimes lose patience even with our own children develop such compassion? The first step is to expose our lives to the state of compassion manifested by the Buddha. When we chant Nam Myoho Renge Kyo with faith in the Gohonzon, which embodies the compassionate life-state of Buddhahood, we can stimulate and bring forth the source of boundless compassion within us. 

Also, any successful parent or teacher knows the importance of seeing things from the child's perspective. Such people transcend divisions of self and other to view the sufferings and joys of their own children or students as their own. Constant is their concern for the children. The Nobel Prize winning French author Andre Gide puts it clearly: "True kindness presupposes the faculty of imaging as one's own suffering and joys of others."

Compassion therefore includes the willingness to know the sufferings and concerns of others. Also, while we try to recognize their strengths, we can come to appreciate and feel closer to them, and our concern for their well-being naturally increases.

Buddhism involves practice for self and for others. Our thoughts for others' well-being expressed in our daily prayer allows us transcend self centered impulses, and illuminate the fundamental darkness that is the source of suffering with the light of our innate Buddhahood.

-April 2000/Living Buddhism

5 Buddhist Thoughts on Bringing Out Your Best Self

 

by Jihii Jolly

Almost half a year ago many of us made resolutions for the new year.  Perhaps we resolved to do more or less of something, depending on if we were in a glass half full or empty kind of mood. For most, resolutions are born of the desire improve the quality of our lives and kick the habits that prevent us from being healthy, productive, and enjoying great relationships.
But to sustain these resolutions is no small feat; we may not even remember what our resolutions were. Bringing out your best self can be terribly challenging when faced with the daily grind of work, or school, topped with the endless cycle of negative media about tragedy, corruption, and war.
Can Buddhism help? Nichiren Buddhism is centered on the lifelong practice of human revolution or bringing forth our inner reserves of courage, wisdom, and compassion to all of our daily actions and interactions.

Here are five Buddhist resolutions (for any time of year!) on bringing out your best self in a very fundamental way, as explained by philosopher Daisaku Ikeda.

1. Find the strength in your weaknesses.
We often lament our weaknesses. Every day we go over our laundry lists of things we’d like to change about ourselves: “I’m too quiet, slow, careless,” etc. What we don’t realize is that each of these shortcomings are actually also indicative of our strengths. “For example,” explains Ikeda, “a person’s shyness can be transformed into valuable qualities such as prudence and discretion, while someone’s impatience might be transformed into a knack for getting things done quickly and efficiently.” (Discussions on Youth pg. 97) What’s most important is that we don’t begrudge ourselves (or anyone around us) for seemingly undesirable characteristics, but instead, focus our energy and intention on making the best use of those characteristics.

2. Face the things that make you unhappy or uncomfortable.
Running away from the things that make us unhappy is actually what causes suffering. We have to “look unflinchingly at the people and things in our lives that are making us unhappy,” writes Ikeda (Discussions on Youth pg. 100). Anxiety, for example, often comes from uncertainty about our future. If we don’t look squarely at what is making us feel this way, our anxiety only grows. Looking at the source of our fears, which are often smaller and more manageable than we think, makes them easier to conquer.

3. Take the first step now, even if it’s a small one.
Buddhism is a philosophy of action. Getting into the habit of immediately taking the first step toward our goals or tasks, even if it’s uncomfortable, propels us toward the next one, and the next one after that. “Life is a struggle with ourselves,” writes Ikeda. “It is a tug-of-war between moving forward and regressing, between happiness and unhappiness.” (Discussions on Youth pg. 98) He encourages young people to try challenging some task--anything at all--and keep at it until they are certain they have done their best. This helps develop the habit of taking action, which is strengthened by the belief we gain in our capacity to actually get things done.

4. See people and situations for what they really are.
According to Buddhism, every person is endowed with the same limitless potential for enlightenment and happiness no matter who they are or what they’ve done. Their worth isn’t determined by social status, success or wealth. If we strive to view people in this manner, we free ourselves from the delusions of hate or jealousy, because we don’t evaluate the people around us as better as or worse than us based on superficial criteria. “[Buddhism] teaches us to look at a person through the eyes of the Law and the eyes of the Buddha,” writes Ikeda. “In other words, to focus on a person’s life, state of being and what is inside, just as it is, free of external embellishments... Truly respectable are those who based their lives on the truth--on the reality of things.” (Discussions on Youth pg. 30)

5. Courage is the key to developing compassion.
What we typically think of as an act of compassion- simply feeling bad for someone or writing a check to a favorite charity-appear not to require courage.  However, everyday forms of compassion such as checking in on a friend who hasn’t seemed like themselves lately or speaking out when you see someone being manipulated or used, require tremendous courage. As Ikeda shares, “Courage and compassion are two sides of the same coin. Compassion without courage is not genuine. You may have a compassionate thought or impulse, but if you don’t do or say anything, it’s not real compassion.” By mustering the courage to take action to relieve the sufferings of others, we manifest true compassion. In this way, Ikeda explains, “if we act with courage, we find that our compassion for others grows deeper.” (Discussions on Youth pg. 336)

Use Buddhism Teachings for Better Relationships

Applying the Principles of Nichiren Buddhism to All Personal Interactions 

Sources: Hochswender, Woody. Martin, Greg. Morino, Ted. The Buddha in Your Mirror: Practical Buddhism and Search for the Self. CA: Middleway Press (a division of the SGI-USA), 2001.

Nichiren Buddhism is a faith that lays a lot of stress on personal development and self-improvement. So, even when it comes to fostering strong and positive relationships and develop lasting bonds, it is essential that one makes the desired effort and brings forth a change in one’s attitude and perspective, a process known as Human Revolution. Learn how to use the principles of Nichiren Buddhism to improve relationships and engage in mutually beneficial interactions.

Respect for Everyone

One of the fundamental principles of Nichiren Buddhism is to see the inherent Buddha nature in everyone and therefore, give due respect.

Nichiren Buddhism stresses that everyone has the inherent wisdom and compassion to be a Buddha and that is the reason one must not disrespect or malign another person, because it would be akin to maligning Buddha himself. Relationships would improve dramatically, if everyone could accord the other person proper respect and dignity.

Oppose Evil and Corruption

While Nichiren Buddhism does emphasize respect for every human being, it also, stresses standing up for what is right and opposing injustice and corruption. It teaches that everyone should exercise courage and strength in supporting the right and good.

However, the way to fight is not violent and aggressive; rather it is peaceful and based on effective communication and dialogue. All relationships would benefit greatly if conflicts are resolved in a peaceful, non-confrontational manner.

Being Compassionate and Considerate

One of the foremost qualities of Nichiren Buddhism is to have immense compassion and consideration for everyone. Chanting Nam-myoho-renge-kyo for the happiness of others is something that most Nichiren Buddhists do on a regular basis.

Meeting members who need support, encouraging members and simply, paying attention to others are just some of the things that Nichiren Buddhists do and that is one reason why relationships between the members are strong and close-knit.

Taking Responsibility for Your Actions

Being accountable for one’s actions and not blaming others or circumstances is integral to Nichiren Buddhism. This ensures that every individual learns to introspect and works at becoming a strong, confident person who knows that every action, thought and word would have a corresponding consequence or result. This leads to relationships that are free of blame, guilt and any negativity.

Improving and Changing Ourselves

According to the principles of Nichiren Buddhism, human revolution or self-improvement is at the foundation of all successful relationships. Since the only person upon whom one has real influence is one’s own self, therefore, it makes sense to improve and change oneself to change one’s relationships. This could involve becoming strong enough to move out of an abusive relationship or becoming adaptable and open to a different perspective.

It is easy to see how simple principles of Nichiren Buddhism can enable individuals to form strong, meaningful and mutually beneficial relationships with others around them.

 

Compassion: Solidarity of the Heart

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   The most basic wish of all people is to live happily. Yet human society is shaped by forces that work powerfully against this basic desire: from pervasive violence, to wanton environmental destruction, to the exploitation that structures such deep inequalities between people. Buddhism sheds light on the inner dynamics of human life that lead us to create such an undesirable reality. One of the most pernicious and powerful desires inherent in human life, according to Buddhist thought, is the desire for power over others, the urge to subjugate other people to our will. In this condition, the ego finds its most unrestrained and destructive expression, regarding others simply as a means to satisfy its selfish objectives.

Buddhism symbolically personifies this exploitative, authoritarian impulse as the Devil King of the Sixth Heaven, Its imprint is evident everywhere in our world. Recognizing the rampancy of this impulse, Nichiren, the 13th century founder of the Buddhism practiced by the SGI, described the world as the domain of the devil king, and all people as being under the rule of this devil. 

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But if human nature is the cause of our most dire global problems, it is also the source of the fundamental solution. The countervailing force to the destructive aspect to human nature and the suffering it engenders is compassion, Compassion, a sense of solidarity with others-with all life- arising from a a wish for mutual happiness and growth, is the heart and origin of Buddhism.

In the original Sanskrit Buddhist texts, the concept of compassion is described by the words maitri and anukampa, Maitri indicates a sense of fellowship with others; anukampa describes a deep empathy that arises in the encounter with suffering and which gives rise to action, Buddhist compassion could be succinctly described then as the desire to relive suffering and to give joy.

Compassion is often thought of as akin to pity, but whereas pity may be condescending,m compassion springs from a sense of the equality and interconnectedness of life. Compassion is rooted in respect for the inherent dignity of life- our own and others'- and a desire to see that dignity triumph. As SGI president Ikeda writes, "True Buddhist compassion has nothing to do with sentimentality or mere pity. This is because sentimentality or mere pity cannot help the other person achieve victory in life; it cannot truly relieve suffering and impart joy."

Because genuine compassion is about empowering others, helping them unlock strength and courage from within their lives in order to overcome their problems, it may sometimes appear stern or contradictory. For example, although resolving a difficult situation for someone may seem compassionate, if this ends up making them weaker and less self-reliant, this will not contribute to their actual happiness in life. The effort to offer others effective encouragement for their specific circumstances is what gives rise to wisdom. Compassion and wisdom are thus closely related. Furthermore, even small acts of kindness require a degree of courage.  

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 Nichiren establishes the practice of chanting Nam Myoho Renge Kyo as a practical means for people to bring forth the strength and rich potential of their humanity and live with confidence and joy. Sharing this practice with others is therefore the most essential act of compassion for practitioners of Nichiren Buddhism.

The transformation of society can only occur through a transformation of people's hearts. A life based on compassion means a staunch belief in the unrealized potential of others and ourselves. It is easy to give up on ourselves and others in the face of our failure and foolishness; such loss of faith in humanity is characteristic of our troubled world today. To continue to believe in and encourage the innate goodness and potential of or own and others' lives is the core of the philosophy of Nichiren Buddhism. It is also the bedrock of a firm optimism upon which all people can base their actions to bring about positive change in our world.

Source: SGI Quarterly July 2010

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1.02.28

An Experience by Charles Johnson

By Charles Johnson

In the year of 1963, I was nine years old. My mother got me a membership to Uncle Ray’s Scrapbook club. Each week in the Worcester Massachusetts Telegram, the local Newspaper, Uncle Ray would write articles about History, Science and the World around us. The very first article I that I pasted into my scrapbook was an article and a picture of Shakyamuni Buddha. My Mother told me about the Buddha’s compassion for everything of this world. I told my mother at that time, this is how I would live my life.

It was many years later that a friend helped me to re-awaken what had been buried in my heart for so many years and led me to receive Gohonzon in Boston, Massachusetts in September of 2006...

In 2007, I worked as a Television Production Instructor for the United States Army’s, 3rd Psychological Operations Battalion at Fort Bragg, North Carolina. The work involved spending 2 weeks on Base and then 3 weeks off. The pay was phenomenal.

Then 2008 arrived and all the work dried up as all of my students were being deployed around the world. I had enough money for food and to pay my mortgage for 5 months and that was it. When you work as a contractor to the Military there is no unemployment. So, I started sending out resumes and looking for work online.

On top of being out of work with no income, in March of 2008, my best friend, my 17 year old cat, became gravely ill. I was faced with the hardest obstacle of my life as it was necessary for me and a veterinarian to ease his suffering and help him go home.
The road I was traveling had gotten very dark, but I managed to keep the light of hope and strength burning brightly by doing Gongyo twice a day and chanting continuously.

As the end of May rolled around, I had enough money for my June mortgage payment, leaving me with $35. dollars in my savings account.
I chanted with ever growing Faith and Determination, to find a job where my skill set would be highly sought after by a company whose product I could truly say I believed in. I wanted to be part of a team that made a positive difference in this world by bringing truth and not fantasy to people.

                                             ~FireFlyGal

By mid-June, I cut back to one meal a day. As I made a bowl of rice one evening, I placed a teaspoonful of uncooked rice in a small cup and set it in front of my Gohonzon as I started my evening prayers. I still have the same cup of rice on my altar today.


The very next day, I received a phone call from Discovery Communications. They said they had read my resume on line and asked if I could come to Silver Spring at their expense for an interview. During the third week of June I flew from Massachusetts to Silver Spring and met with 4 executives that showed me the Engineering facility and grilled me for several hours with technical questions.

I flew home the same day and felt that the interview went very well. The next day I received a call from Discovery with a job offer that exceeded my wildest dreams. The offer of course I accepted.

They immediately put me in touch with their relocation company which helped me put my house up for sale and they provided me with a $5000. check toward my initial moving expenses. A portion of this money enabled me to pay my July mortgage. Then to top it all, they said that they would pay for all of my moving costs. So, I drove on June 29 to my sister’s house in Centreville, Virginia. Bringing with me, my clothes, laptop, Gohonzon and Butsudan, and my books.

I started work on July 1, 2008 and stayed at my sister’s house for a little over a year. Each day I would take the Metro from Vienna to Silver Spring and back again in the evening. My commute of three hours a day could have been tedious, but during this time I was able to read both volumes of the Writings of Nichiren Daishonin, The Lotus Sutra and the entire series of The Wisdom of The Lotus Sutra.

One day last June, I had gotten out of work around 4 PM, which I was thrilled at after working several 50 hour work weeks. I boarded the Metro at Silver Spring Station and headed for home.

I settled into a seat reading the last volume of Wisdom of The Lotus Sutra, and was deep in thought. Suddenly time seemed to slow down as I heard the horrible sound of metal smashing into metal. Our train had crashed head on into the rear of another train. There was a dead silence as we came to a stop. During the crash I felt a cushion around me and when we had stopped moving, I stood up, completely unharmed. I checked with the other passengers in the car and no one was injured. Myself and several other men made our way from the fourth and third cars and proceeded to the second and first car.

When we arrived at the front of the second car several men tried pulling down the ceiling that was blocking the door, Only to reveal a cross beam across the top of the door making it impossible to open . It seemed that we were purposely prevented access to the front car and prevented from witnessing the horror of 9 dead passengers. Again I felt the protective forces were guarding me and the others.

As the side doors opened, I helped men and women exit from the train and we all stood on the side of the tracks until the fire department cut throught the chain link fencing and we were able to move to a parking lot.

The injured were separated to one side and 11 of us that were not injured were told we could leave. So, we started walking toward the Fort Totten station, no one spoke. I called my brother-in-law to come and pick me up and finally arrived at the house around 9:00PM.
The next day I went back to work and received an email from the President of Discovery saying that he was happy that I was ok and if I needed anything at all, not to hesitate in contacting him.

The fact that I came through the crash totally unscathed can only be attributed to the protective forces of shoten zenjin.

In the The True Aspect of All Phenomena Nichiren Daishonin wrote:
“Be sure to strengthen your faith, and receive the protection of Shakyamuni Many Treasures, and the Buddhas of the ten directions.”
[No.40, Page 386, col 2, paragraph 17,


During my lifes difficult times, a quote from President Ikeda encouraged and strengthened me:

“You must be strong. There is no hope of winning in this chaotic world if you are weak. No matter what others do or say, it is important to develop your ability and then put that ability to use. Strong Faith, of course, is the best means for drawing out ones inner strength. You each have a very important mission, and I hope you will awaken to and be proud of that mission.”

President Toda once said: “If you have a problem, just pray for the solution. Buddhism is an earnest struggle to win. I’ll stake my life on the fact that if you practice wholeheartedly, all of your prayers will be realized.”

This is what I have learned thus far in my life?
I have learned that there are always obstacles and difficulties in this life, but, how we deal with obstacles and difficulties can open the door to a world of opportunity. I have learned that when an obstacle presents itself to me, I will ask myself,
What cause did I make to create this obstacle?
What must I learn from this obstacle?
What is the best way to overcome this obstacle?
Once I have answered these questions, the possible emotional severity created by the obstacle diminishes and I can overcome the obstacle with Courage, Confidence, Compassion, Wisdom and Determination . All these qualities taught to us in our Practice of Nichiren’s Buddhism.
Thank you for letting me share my experience with you.
Nam Myoho Renge Kyo

A Strong Spirit (An Interview with Mariane Pearl)

Mariane Pearl's husband Danny was a Wall Street Journal reporter kidnapped and killed by extremists in Karachi, Pakistan, early in 2002 when she was pregnant with their first child. She describes her life and her struggles to promote peace and dialogue since that time. Mariane, also a journalist, is a member of the SGI. Her book A Mighty Heart: The Brave Life and Death of My Husband Danny Pearl is published by Scribner.

[Kiyotaka Shishido]SGI Quarterly: Can you share with us how you have dealt with your anger, sadness, and shock?
Mariane Pearl: It's an ongoing battle. It really is the knowledge that if I was going to be bitter, if I was going to be overwhelmed with anger, then there is some claim that those who killed Danny would have on me. And that is something I could not let them have. For me, living as a bitter person because of that, living as an angry person, is for me like living half-dead. So the challenge that I made the moment I learned of Danny's death was if I was going to live, I had to be alive, I had to trust, to love, to give and live as a whole person.

One incentive for doing that is Danny. I strongly believe that because he did the same thing, I was able to do it, too. He didn't give his captors anything. Whatever the physical aspect, the violence, you cannot get hold of a strong spirit. Danny, until the very end, was completely whole. He didn't give them anything. I had no doubt about it, and because I knew that I could not do less. He opposed them in the face of death, and I oppose them in the face of life. I knew that was going to be the most difficult thing to do, but I had to do that most difficult thing. So really it is not forgiveness. It is a defiance through my winning. I have no desire or incentive to forgive those people. I am his resolve, and our son Adam is his resolve. Symbolically, I was the first target after Danny. That's why I had to stand up.

The minute I found out about Danny's death, that moment, I had this deep understanding inside, and that is a benefit of my Buddhist practice. I knew exactly what my response should be. I knew without a shadow of a doubt that that is what Danny did. It was so clear. It was also the hardest moment of my life, because at that moment, to say "If I live, I want to be happy again," was almost unnatural, very daring. But I knew that was the answer.

I was all by myself in the same way that Danny was by himself--we were really close at that moment, we were living exactly the same thing. When he died, I knew we could not make our victory real if both of us were dead.

I was the only one who could stand up the next day and say, "That's what we're going to do." Not because I wanted to go on, but because I understood exactly what I had to do.

SGIQ: I am struck by the title of your book, A Mighty Heart. . . .

MP: Danny was a very warm, smart, very loving person. At the same time, he was a very ordinary person. I don't want Adam to think his father was a hero. He was able to stand up against those people when he understood he was going to die because the ground on which he walked was so solid. His ground was his ethics, his journalism, who he was as a person. At the moment of facing death, he didn't abandon any of that. When I knew about his death, I didn't refute any of it, either. That will be transmitted to Adam. I still believe in a world where people should work together, I still believe in altruism, in tolerance, in justice, all those elements that were the basis of our lives. All of those were so strong, so solid in us. I think that's why, at the moment of dying, he could say, I'm proud of who I am, as a journalist, as an American, a Jew, a man.

I know that at no point Danny begged, and I know that through, for instance, the photographs of him. In one there is a gun pointed at him and he has a smile on his face--how much stronger can you be than that? In another one he had shackles, but he's doing V for victory, and in the other he gives the finger. Every way possible he communicates his spirit. I think that's what I call a mighty heart, someone who holds onto their belief until the end.


[Kiyotaka Shishido]The people around us then became like that, too. There were Jewish people, there were Buddhist people, there were Muslims, there were Hindus, and there were Christians. Everybody at some point said, wow, we are the world--while the people who hold Danny have the opposite vision like the fascists had. It was like two visions of the world were confronting each other. My friend Captain, for example, he was a practicing Muslim--but we had the same goal. That was what mattered. We were all together to save an innocent man. It was like two opposite visions of the future that were fighting so hard. It is definitely a spiritual and mental battle, there is no question about that. Like if you retaliate physically--it would be so easy to kill any of those guys who hurt Danny--it wouldn't take me one minute.

But it is more difficult to do what I am doing. If I kill that guy, I'm not winning, I'm just keeping the vicious cycle going, because his son is going to hate me and maybe kill me, and my son, and it is going to go on like this. You can't fight them on their ground because it doesn't make any sense. It is a mental and spiritual battle.

That's how they recruit them, that's how in terrorist camps they are trained to lose their empathy--you can kill someone because you have convinced yourself that this guy is the enemy. You lose completely your empathy. That's what happens. So the only way to retaliate is to have more empathy and decide to save more people. That's the real battle. If you fight with weapons, they are always going to be more ruthless than you.

SGIQ: So how can we fight terrorism?

MP: Hope and compassion are the only real tools against terrorism. The more people have hope, the more people have empathy, the more people have determination. . . .

There is the law enforcement part and the political part, and I really hope that the UN will play its role. But ultimately we as ordinary people have to confront the terrorists and deny them their goals. I have seen the thousands of young men whose frustration makes them easy targets for recruiters. You know they go to mosques and recruit people, and they tell them that the Americans are the enemy, you should not hesitate to kill a Jew, and how it is holy to kill an American. It's all psychological. So you can only oppose with mental resistance. If it's revenge, they already won. If your mental resistance is based on revenge, that's it--they have claimed some human part of you. In that case we'd be like animals ourselves.

Being human is having this kind of spirit that you can't get hold of. Only because Danny was human was he able to show humanity to those people. It's only by cultivating our humanity that we can do that. There's all the reasons in the world to be fearful, to be depressed, but I have to tell people something they don't want to hear--it is about individual responsibility. Journalists are going to have to be more compassionate, you're going to have to reach out to Muslims, go where you are told not to go. They want to stop people traveling because that's how you build bridges between people. No, you have to go and travel. You should be careful, but if you stop reaching out to others, you are doing what the terrorists are seeking, they want a clash of civilizations. They want to stop dialogue. It's an act of resistance.

SGIQ: At first you said you thought SGI President Ikeda was naive and idealistic in promoting dialogue . . .

MP: Now I've had to have the courage to admit myself that it is the only powerful weapon we have. When you say that to people, they think it's such a lame thing--what can dialogue do against violence? But it's real and it's true. That's why I found sometimes my message is so difficult to get through. People want to fight, bomb and retaliate because it feels better. To go and fight, they think that's fine. You tell them no, when they want a clash; go instead, reach out--it works. How can I hate Pakistanis--one of my best friends, Captain, is a Muslim and a Pakistani. This man has been giving his life to try to save Danny, and then to bring justice to Adam and me. So it's a difficult message to convey because it does start with yourself, and sometimes I say to people, yes, you, in your kids' school, in your community--start a dialogue with the Muslims there--there's always something you can do.


[Kiyotaka Shishido]That's a difficult thing to admit. Not only are they attacking me, but I have to reach out to them. That's what being human is about--it's about resistance and a higher spirituality--there are two forces, one wants to bring you to your lowest common denominator which is this jungle thing, you hate me, I hate you, and the other wants to bring you to the more elevated answer.

It's such a fight for peace. It's a battle, it's nothing soft. It's a very demanding struggle because you're always going to come to a point where you're confronted with loneliness. It's about two possible futures for humanity fighting each other.

Once you understand that notion, maybe you start being able to empower yourself. Once you start that going, even if it's dialogue, power will come to you as you do it. It has to start from you first. But it's unbelievable the number of people who don't want to see me strong. They want to see a weeping widow, because it doesn't destroy their understanding of how things should be.

SGIQ: You want each person to stand up.

MP: It's a difficult message. You tell them that you can't make real changes if you don't start from yourself. The only thing I can do to provide hope is to say look, I did it, and I did it in the worst circumstances and that's the only way. I tell them, if I was counting on any government to get me out of this situation, what would I do, where would I be now? Where would I find any hope? If I was counting on politics, or economics even, any other set of values, I could not be here.

SGIQ: So what is needed?

MP: There is a need for more in-depth journalism, more lateral journalism. To help people understand the situation in depth. You're dealing with people who psychologically know us much better than we know them. This can't be left in the hands of law enforcement or politicians. Only human beings can bridge these divides--only real human contact can do that.

They want to destroy hope, therefore I shall preserve it by any possible means.
They want to kill trust. Thus I will reach out to others, Africans, Asians, Arabs, Americans and Jews alike.
They want to imprison people in labels and stereotypes. I will strive to maintain a dialogue, always focusing on the individuals rather than the symbol.
They want to kill joy in me, thus I will laugh again.
They want to paralyze me, therefore I will take action. They want to silence me--therefore I will speak out.

From a speech given by Mariane Pearl in Sydney, Australia in March 2004.