Bhutanese-Nepali Community Organizes the "Stop Suicide Project" (Feb. 28, 2015)

Consider this an update to the issue that I have brought up a few times here on this blog, most notably here:

The Bhutanese are Killing Themselves at an Alarming Rate
A Report on Suicide among Bhutanese-Nepali Refugees
Calling on the Bhutanese Refugee Community to Stop Killing Yourselves

I am thrilled to see that a number of key leaders in the US-based diaspora group have taken the initiative to speak out on suicide and have gone as far to organized a program in Akron, Ohio under the "Stop Suicide Project" banner and presented by the Menuka Memorial Foundation.  This is a worthy effort to raise awareness and open dialogue in a community that has suffered one of the highest suicide rates in the world.  I applaud especially the artist-leaders who have lent their talents and the organizational and leaders who have sought to bring mental health professionals into this event.

A couple issues that I'd like to highlight:

1. Akron is an excellent choice for this event as it represents one of the largest hubs for secondary resettlement among the Bhutanese in the USA and is a true weigh-station for Bhutanese travel from the Midwest to the East coast and vice versa.  Most Bhutanese east of the Mississippi have been through Akron at one point or another.  Of course, I hope that similar events will take place in many other cities as well.

2. One apparent omission is the involvement of spiritual leaders in the effort.  Hindu pundits, Christian pastors and Buddhist lamas should find this to be an issue of common ground.  It would be a very powerful message indeed to see pastor, pundit and lama joining hands to proclaim the holiness of life, the inherent evil of suicide, and to tell the community that it is good and acceptable (not shameful) to ask for help with emotional and mental difficulties.

If you are around the Akron area, don't miss this event. I, for one, really wish I could be there!

Sraddha (श्रद्धा): Going Mad to Get Him

A scene is described by the well-known Bengali sage, Swami Vivekananda. He asks his listeners to imagine a thief trying to sleep in a room.  He has come to know that in the very next room there is a mass of gold, essentially unguarded.

The Swami asks, "What will be the condition of that thief?"

It doesn't take much imagination for us to guess that the thief will not be getting much sleep at all that night. His mind will be racing with schemes to somehow get at the gold. He will surely not rest until it is his.

The Swami explains his meaning:

"Do you believe that a man could believe in God and not go mad to get Him?  If a man sincerely believes that there is that immense, infinite mine of Bliss, and that It can be reached, would not that man go mad in his struggle to reach it?"

The true devotee cries out, "As the deer pants for streams of water, so my soul pants for You, O God! My soul thirsts for God, for the Living God! When shall I come and appear before God?" (Bhajan 42:1-2)

And this, is the meaning of the ancient Sanskrit term "sraddha" (श्रद्धा) which is often used as the name for memorial ceremonies performed on the anniversaries of the deaths of our loved ones.  It is to have faith in God and to "go mad to get at him", which should be our attitude daily but especially in difficult times (such as the death of a family member).

Sadly, as the sage says, it seems that not "one in twenty millions in this world believes in God".  He is not wrong.  Even the most devout soul will struggle to maintain sraddha/faith.  Even the bhaktis of Prabhu Sri Yeshuji, the Mahamukteshwar, who listened daily to his pravachan and witnessed countless displays of shakti (power), often were said to have only a "little faith".

But even the answer for this dilemma is found in God.  The Ishwarprerita wrote that our moksha (liberation) would come by grace (anugraha) through faith and that this itself was a gift of God.  We do not have the faith that we need to go mad to get God.  It is foreign to us and must be given by Another.  But praise to Sureshwar, the Good God, who will give freely to all who ask.

Today, ask God to give you true "sraddha" so that you can know the joy of salvation and knowing the Living God.  

The Basis of Interfaith Dialogue

Today, I wanted to share a really cool missiological design that my dear friend, Vincent Lee, created for me.  I came across a simple diagram in an article by another friend, Knud  Jørgensen in an article he had written on the subject of interfaith dialogue and missions.  I thought the diagram could use a little sprucing up, so I sent it to Vincent.  What follows is a few paragraph's from Knud's paper and Vincent's diagram:

We may not set limits to God’s grace, but at the same time we must reject an inclusivism that regards other religions as instruments for salvation in a Christian sense. Perhaps, says Newbigin, we could use a simple sketch, developed by Walter Freytag, to indicate the basis for dialogue between Christians and those of other faiths:

The staircase represents the many ways by which we learn to walk up towards God’s purpose. Here we find all the ethical and religious achievements of humankind, including the Christian religion. But in the middle of them and at the bottom is placed a symbol that represents something different – the historic place and the historic deed in which God exposed himself: God comes to meet us at the bottom of our stairways, not at the top – “I came to call not the righteous, but sinners” (Newbigin 1978: 204f). As I meet my neighbour, I meet him or her at the bottom of the staircase.