Reducing Parkinson’s Symptoms Via Meditation

It is well known that stress increases the symptoms of those with Parkinson’s disease. Since it has also been established that many kinds of meditation can noticeably reduce a person’s level of stress, it would not be surprising to find that meditation can reduce the severity of Parkinson’s symptoms.

Michael J. Fox has described Parkinson’s as being,

. . . like having a 4-year-old child climbing around on your lap all the time, pulling on your arms and legs. “You’re just trying to be patient and focus on what you need to do.”[i]

In September 2013, theparkinsonhub.com website posted an article entitled “Meditation & Mitigating Parkinson’s Symptoms”[ii] by Australian naturopath, John Coleman. It had been written in response to an earlier article, “Meditation in Parkinson’s.”[iii]

In both articles, it is proposed that meditation can have a positive effect on decreasing Parkinson’s symptoms, (i.e., tremors, pain, etc.) I have personally experienced a dramatic reduction in my symptoms by meditating specifically on whatever part of my body is shaking (e.g., left hand or my lips). Similar results have been observed when meditating on the sentence, “Be still and know that He is God”, a paraphrasing of Psalm 46:10 (“Be still and know that I am God.”). When doing this, I imagine myself ordering my hand or lip to be still, and so to acknowledge God.

John Coleman noticed a significant reduction in his Parkinson’s symptoms from utilizing meditation. He writes,

In 1995, I developed symptoms of advanced Parkinson’s disease with severe tremor, festinating walk, unintelligible speech, mask-like facial expression, significant pain, constipation and urinary incontinence. During my three year journey to a symptom-free state, I utilised a number of self-help strategies and complementary remedies. Prime among my activities was daily meditation, and involvement in a weekly meditation group. I observed that, while meditating, many of my symptoms reduced in intensity and, over time, this intensity reduction lasted for some time after meditating. Other benefits I noticed were improved sleep patterns, clearer thought processes and, interestingly, improved relationships with work colleagues. If I missed my daily meditation for any reason, I found I was less able to make decisions, my tremor increased, and I felt generally less well.[iv]

The article continues with his clinical experience of the changes his patients found when they utilized meditation as part of their health regimen. During his career, he has treated over 2,000 people with Parkinson’s. He writes,

Specific benefits noted by my patients when meditating included reduced tremor, reduced pain, increased energy, feeling “more peaceful”, and improved communication with loved ones.[v]

If you are a Parkinson’s patient, see the article “Meditation in Parkinson’s”[vi] for a simple outline of how to begin meditating.


[i] Dr. Mehmet Oz, “Michael J. Fox’s Personal Battle,” Oprah.com, http://www.oprah.com/entertainment/Michael-J-Foxs-Life-with-Parkinsons-Stem-Cells-Optimism-and-More, retrieved November 9, 2015.

[ii] John Coleman, ND, “Meditation & Mitigating Parkinson’s Symptoms,” theparkinsonhub.com, http://www.theparkinsonhub.com/your-quality-of-life/article/meditation–mitigating-parkinsons-symptoms.html, retrieved November 9, 2015.

[iii] Carol Fisher, “Meditation in Parkinson’s,” theparkinsonhub.com, http://www.theparkinsonhub.com/your-quality-of-life/article/meditation.html, retrieved November 9, 2015.

[iv] John Coleman, ND, “Meditation & Mitigating Parkinson’s Symptoms,” theparkinsonhub.com, http://www.theparkinsonhub.com/your-quality-of-life/article/meditation–mitigating-parkinsons-symptoms.html, retrieved November 9, 2015.

[v] Ibid.

[vi] Carol Fisher, “Meditation in Parkinson’s,” theparkinsonhub.com, http://www.theparkinsonhub.com/your-quality-of-life/article/meditation.html, retrieved November 9, 2015.

 

Gandhi’s Advice to Christians

 

Mahatma Gandhi was one of the greatest non-Christians of the last century. He was educated in England and became a very serious student of the Bible. He loved Jesus and yet he chose not to become a Christian and remained a Hindu. Why? Because he was generally not impressed by what he saw in the lives of most Christians he knew.

Gandhi developed a deep friendship with E. Stanley Jones (1884-1973), a Christian missionary to India. In Chapter 29 of Brian McLaren’s book, Why Did Jesus, Moses, the Buddha, and Mohammed Cross the Road: Christian Identity in a Multi-Faith World, he wrote, “Like other great Christian missionaries in India, Jones neither watered down his deep commitment to Christ, nor did he set out to knock down the world’s third-largest religion so he could replace it with Christianity. He looked for a way that Christ could enter, incarnate himself within, and bless Hinduism just as he had done in sectors of Judaic culture, Greco-Roman culture, Celtic culture, Anglo-Saxon culture, and many other cultures through history. He envisioned a time when a new movement of Indian followers of Christ would model a new, non-Western kind of Christian faith, one that respected the Hindu roots in which it grew and one that brought blessing to its Hindu and Muslim neighbors.”

Jones asked, “I am very anxious to see Christianity naturalized in India, so that it shall no longer be a foreign thing identified with a foreign people and a foreign government, but a part of the national life of India and contributing its power to India’s uplift and redemption. What would you suggest we do to make that possible?”

Gandhi gave Jones some deep and sincere advice to Christians who might seek to redirect believers in other religions to turn to Christianity. His advice is summarized in Chapter 29 of McLaren’s book:

  • Begin to live more like Jesus. “Then He said to them all, ‘If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow me.’” (Luke 9:23, NKJV) Gandhi didn’t see in the Christians he knew a serious commitment to self denial and to pursuing the unique mission Jesus had given to them. And he didn’t see clear evidence that they were following the kind of direction(s) that Jesus would likely give to them. Jones saw the hundreds of millions of people of India speaking to him through Gandhi’s eyes, and saying, “If you will come to us in the spirit of your Master, we cannot resist you.”
  • Practice your religion without adulterating or toning it down. Gandhi saw in the Christians he knew a tendency to water down the Gospel and to back off from talking about things that non-Christians might not understand or might take offense to. The tragedy is that, according to Jones, Christians are “inoculating the world with a mild form of Christianity, so that it is now practically immune against the real thing.”
  • Put your emphasis on love, for love is the center and soul of Christianity. Gandhi loved Jesus because he saw that Jesus’ focus was on love. Gandhi had encountered many Christians who focused on preaching a message of dealing with sin through confession and repentance as a means of avoiding divine judgment and condemnation. Jones noted, “He did not mean love as a sentiment, but love as a working force, the one real power in a moral universe, and he wanted it applied between individuals and groups and races and nations, the one cement and salvation of the world.”
  • Study the non-Christian religions and culture more sympathetically in order to find the good that is in them, so that you might have a more sympathetic approach to the people.

In his book, Toward a True Kinship of Faiths: How the World’s Religions Can Come Together, the Dalai Lama stated in his concluding chapter, “This book has traced the journey of a Buddhist monk who has had the precious opportunity to glimpse the vast expanse and multifaceted richness of the world’s great religions. This journey has, without doubt, enriched my practice within my own Buddhist faith. In particular, the profound convergence of all the major religions on compassion has reinforced my conviction of the centrality of compassion as a universal spiritual value.”

If Christians take the time and energy to learn more about the beliefs and practices of the religions people they meet are trying to follow, this will do much to convince those people that Christians care about them, rather than their getting the sense that Christians see no real value in alternative faiths.

Violence in Thailand and Burma

Particularly in the West, Buddhism is considered a calm, almost passive religion. Its adherents are known for spending long periods of time meditating. But recent headlines regarding activities in Thailand and Burma (Myanmar) would be contrary to that notion.

Ashin Wirathu is a 46-year-old Buddhist monk and spiritual leader in Burma. He has been accused of hate speech, and is active on YouTube and other social media forums. Due to his vitriolic speeches against the Rohingya Muslims, he was sentenced in 2003 to 25 years in prison, but was released in 2010.[i] The July 1, 2013 edition of Time magazine featured Wirathu’s face on the cover, with the cover article’s title, “The Face of Buddhist Terror.”[ii]

On May 4, 2015, the Associated Press reported the arrest of three Thai officials and a citizen of Burma (Myanmar) after the finding 26 graves on the southern border of Thailand near Malaysia.[iii]

By May 6, CNN reported that number had grown to 30 to 40 graves of people believed to have been held by human traffickers. Southern Thailand is known as a “hot-spot for human trafficking.” Last year, the U.S. State Department reported Thailand as a Tier 3, the lowest ranking, in its “Trafficking in Persons” report. The remains are thought to be of Rohingya Muslims, fleeing from the ethnic violence in Buddhist-majority Burma. They are smuggled and/or captured by human traffickers and held for ransom. If they are unable to pay, they are held until they die from starvation or disease.[iv]

During the police raid, one lone survivor was found. He was left behind, because he could not walk. During his nine month captivity, he was moved between seven different camps. He estimated that 200 people were being held. He told police that the camp they found is not the only one with graves. A Rohingya activist, Abdul Kalam, estimates that dozens of camps have been set up, and that this raid has revealed “just the tip of the iceberg.” [v]

Most Americans see Buddhists as non-violent. Most Americans view Thailand as idyllic and credit that to Buddhism. The reality is that both Thailand and Burma are deeply troubled countries, and Buddhists are not immune to committing violence.


[i] “Ashin Wirathu,” Wikipedia, http://en.wikipedia.org/wiki/Ashin_Wirathu, retrieved on June 11, 2015.

[ii] “Ashin Wirathu: Myanmar and its vitriolic monk,” BBC.com, http://www.bbc.com/news/world-asia-30930997, retrieved on June 11, 2015. See http://content.time.com/time/magazine/article/0,9171,2146000,00.html for the text of the Time magazine article, “The Face of Buddhist Terror.”

[iii] “Thailand arrests 4, vows crackdown on human traffickers,” DailyMail.co.uk, http://www.dailymail.co.uk/wires/ap/article-3067019/Thailand-arrests-3-vows-crackdown-human-traffickers.html, retrieved on June 11, 2015.

[iv] “At least 30 graves found in southern Thailand, and a lone survivor,” CNN.com, http://www.cnn.com/2015/05/02/asia/thailand-mass-graves/, retrieved June 11, 2015.

[v] “Thailand arrests 4, vows crackdown on human traffickers,” DailyMail.co.uk, http://www.dailymail.co.uk/wires/ap/article-3067019/Thailand-arrests-3-vows-crackdown-human-traffickers.html, retrieved on June 11, 2015.

 

Reviews: Becoming Enlightened and Jesus & Buddha: The Parallel Sayings

lamaBecoming Enlightened

Becoming Enlightened is a practical introduction to and handbook for anyone wanting an understanding of the practices and beliefs of Buddhism.

The information in the book is presented in prose, and twice again in “contemplations” or abbreviated lists itemizing the information. The first of these lists appears in the chapter initially presenting the information, and then all the contemplations are repeated again in a single chapter at the end of the book for quick reference.

Buddhist practices emphasize selflessness, altruism, kindness, tolerance, and compassion. Topics regarding karma, death and reincarnation, the impermanence of life, being a positive force for change, and developing wisdom are discussed.

Speaking of Buddha, the Dalai Lama states,

People the world over, regardless of whether they are Buddhist or not, are aware that there was someone called Gautama Buddha, praised for his profound and unique presentation on the nature of persons and objects and for his related teaching of the altruistic intention to become enlightened, in which others are cherished more than oneself. (page 216)

This accessible and matter-of-fact approach of presenting the steps for advancing toward enlightenment in every area of life is designed to assist the reader with making the practical day-to-day changes. For the non-Buddhist, it is an illuminating look into the philosophical underpinnings and practices of Buddhism.

It was written by His Holiness the Dalai Lama and translated by Jeffrey Hopkins, Ph.D., who was his translator for ten years.

borgJesus & Buddha: The Parallel Sayings

Editor Marcus Borg set out to list parallels between Jesus and Buddha’s teachings and lives, by demonstrating parallels between their sayings and in the events surrounding their lives. He outlines parallels in numerous areas of their teachings and life stories, such as compassion, wisdom, materialism, inner life, and temptation, to name just a few.

 

The primary purpose of the parallels collected in this volume is not to make a scholarly case for similarity. We would need to include many more, as well as the debate whether and to what degree the dissimilarities count against similarity. Rather, the purpose of this collection is to provide opportunity for reflection and meditation. . . .

And so I invite you to ponder the parallels between these two enlightened teachers of an enlightenment wisdom. The path of which they both speak is a path of liberation from our anxious grasping, resurrection into a new way of being, and transformation into the compassionate life. (Editor’s Preface, page 11)

However, we take exception to his conclusions on the basis of three points:

  1. While there are a few points of comparison, many of these may be attributed to being generally accepted truths. However, many of the so-called parallels are weak at best.
  2. The author’s assumptions are deeply flawed in that he presents the parallels as though the texts he is quoting from have equal veracity. He fails to note that the New Testament authors were disciples of Jesus and eyewitnesses to Jesus’ life, teaching, death and resurrection, while the sayings attributed to Buddha and the writings about Buddha were not put in written form until centuries after he lived, and many of the events attributed to Buddha as miraculous and which appear to be parallel to Jesus’ life are known to be myths that developed over the centuries and were not documented facts about his life at all.
  3. Rather than Buddha being an influence on Jesus, the author fails to observe that Solomon may have been an influence on Buddha, since Buddha would have had access to Solomon’s writings as a Prince of northern India. This premise is explored in R. E. Sherman’s book, Buddha and Jesus: Could Solomon Be the Missing Link?

The editor offers this book as a volume for meditation, but the basic premise is so flawed as to nullify the value of this exercise.

Reviews: Sharing Your Faith with a Buddhist and Asia’s Religions

Sharing Your Faith with a Buddhist

thirumalai
Sharing Your Faith with a Buddhist contains an extensive description of the beginnings of Buddhism, and of the assorted forms of Buddhism and their distinctive variations by country, including very practical and appropriate approaches to take for sharing Christ with adherents to each major type of Buddhism.

Madasamy Thirumalai describes the teachings of Buddha as a “social program,” which is “geared more toward individuals than toward society.” (page 12)  While Christ offers us eternal life, “Gautama Buddha’s way focuses on extinction.” (page13)

Nirvana, appearing at the end of karma, is a condition of total freedom—total annihilation of self-beyond which there is no future birth. It is the total extinction of all desire and a final, complete release from suffering, including no consciousness (there is total peace, but no consciousness of peace). This is the goal of human beings—to have no existence. (page 29-30)

While Buddha’s individualism appeals to Westerners, Thirumalai compares the intellectualism and aloofness of Buddha to Jesus being actively involved with people and a servant to others. (38, 49-50)

The ministry of Jesus was, is, and will ever be for those who are lacking in spirit and body. Gautama Buddha represents an elaborate philosophical superiority, whereas Jesus represents the selfless servant-hood that focuses on the poor, the needy, and the dregs of society. This does not mean Gautama Buddha was haughty or boastful about his caste or his socioeconomic background or his spiritual attainment. It does mean his dominant feature was intellectualism, not service to others. (page 50)

He further contrasts “between the Buddhist insistence upon high attainments and the Christian demand for simple faith,” and presents Christianity as “message of hope and comfort rather than [the] despair and fatalism” of Buddhism. (page 61)

Additional topics covered are Idols, Relics, Animism, Pantheism, Polytheism, Magic, Divination, and Spirit Possession.

Madasamy Thirumalai is a professor of world religions and the academic dean at Bethany College of Missions in Minneapolis, Minnesota. He has been a believer in Jesus for over 20 years, and he writes with knowledge and an intimate understanding of Buddhism, because he grew up in India and earned his Ph.D. in linguistics at the University of Calcutta, and he taught in universities in India.

 

chang

 

Asia’s Religions: Christianity’s Momentous Encounter with Paganism

Like a man who has been rescued from the desert and tasted his first glass of water, Lit-Sen Chang writes of six different Asian religions: Confucianism, Taoism, Buddhism, Zen, Hinduism and Islam, with relationship to Christianity. Two chapters are devoted to each religion. The first puts forth an understanding of the religion describing the basic tenets, historical texts it is based on, and its influence on the world. This is done with an eye to comparison and contrasts with Christianity. The second chapter critiques the faults of each religion and ultimately how they pale in light of the life, death and resurrection of Christ, His sacrifice for the sins of mankind, and the hope that brings.

As a result, the study of pagan religions has too long been in the hands of non-evangelical or secular scholars who have stressed the similarities between Christianity and the non-Christian religious rather than emphasizing the supreme uniqueness of the Christian faith. (page XXXV)

Indeed, faced with Christ’s resurrection, all religious philosophers should give up all their disputing and vain imaginations. (page 26)

Throughout the book, he demonstrates that all of these Asian religions are paganism and states, “the chief characteristic of paganism is auto-soterism” (page 243) that is the effort of self-saving (versus the mercy and saving grace of God through Christ).

Christianity, unlike other natural ethnic religions, is not a set of philosophical systems or ethical teachings: but is “the way of life,” . . . (page 265)

Born in China and reared in a family rich in Confucianism, Taoism, and Buddhism, he writes not as one who has studied these religions, but as one who has lived and been completely immersed in them. Intent on improving the life of people in China by promoting the culture and religion of his people, he became a lawyer and a university professor, teaching in numerous universities. During the war against Japan (1937-45), he became a political leader, and eventually a key adviser to Generalissimo Chiang Kai-shek, advising him on matters related to the war and national reconstruction. In 1949, he was invited to lecture at a leading university in India on Buddhism. The following year, he underwent a conversion of faith, and committed his life to proclaiming the Gospel of Jesus Christ. Serving in various capacities in other educational institutions, he later attended Gordon Divinity School, in the United States, and received a Bachelor of Divinity (1959). He spent the remaining years of his life writing of the Christian faith.

Two Paths to Liberation (Part 5)

Behavior

To the Buddhist, violence is never acceptable behavior. For the Christian, using weapons in warfare can be acceptable if the conflict is clearly morally justified.

For the Buddhist, thinking good thoughts toward another is an essential part of having compassion, but providing physical assistance to meet their needs is optional. For the Christian, offering physical assistance is typically necessary for compassion to be real.

The main priorities in public building for Buddhists are monasteries and meditation centers. For Christians, the top projects are building churches, schools and hospitals.

The Buddha refused to perform miracles of healing because such would violate the operation of karma. Jesus miraculously healed many people in part as a demonstration of his compassion for them and his divinity.

Vegetarianism is the diet of choice for Buddhists because every animal may have been or will be a human being in some future reincarnation. Eating meat is an acceptable, and even a recommended, diet for Christians.

Having occulting beliefs and engaging in occultic practices is entirely acceptable in Buddhism. Indeed, the focus of meditation can be virtually anything or any spirit. What matters is the effective practice of meditation in disciplining the mind. In Christianity, no occultic beliefs or practices are acceptable.

 

                                 Buddhism Christianity
Is violence ever acceptable? No Sometimes war is necessary (e.g., WW II)
Compassion should include physical assistance Not necessary Necessary for it to be real
Top priorities in building Monasteries and meditation centers Churches, schools and hospitals.
Miracles of Healing OK? No. Violates karma OK if God gets the glory
Acceptable diet Vegetarianism OK to eat meat
Occult OK? Yes Never

 

Two Paths to Liberation (Part 4)

Suffering

To the Buddhist, the inherent nature of life is a state of suffering. The Christian expects much suffering during their lifetime on earth, but they also see life as a series of opportunities to love God and people.

The highest goal of life for the Buddhist is to become enlightened and to cease suffering. For the Christian, the highest goal is to live out a strong love relationship with God and people.

Buddha taught that any desire, even if it is “good”, is the cause of suffering. While Jesus taught that many kinds of desires can cause suffering, suffering can be experienced by Christians that is not caused by anything they have or have not done. Suffering can occur when it serves the purposes of God in a Christian’s life. For example, suffering can cause character development or somehow bring glory to God.

To the Buddhist, suffering is never a good thing. To the Christian, suffering arising from being persecuted for one’s faith can result in eternal rewards.

Buddhism Christianity
Nature of Life Life is suffering Opportunities to love God & people
Highest Goal Eliminate suffering Loving God & people
Cause of suffering Any desire, even if “good” Many possible causes
Is suffering ever good? No Yes, when being persecuted

 

 

Two Paths to Liberation (Part 3)

Nature of Reality

Buddhists believe the universe always existed. Most Christians believe that God created the universe, either in the recent or distant past. Who or what is in charge of the universe? For Buddhists, everything is governed by karma. For Christians, God is in charge.

Buddha believed that one’s soul is an illusion. Christians believe that each person’s soul is very real and exists eternally, either in heaven or hell after one dies.

Buddhists believe that virtually everything is determined by karma. The only real exception is that one can attain enlightenment and cease existing, whereby karma is no longer in control. To Christians, free will is pervasive. Even though God governs, He does not force His will on human beings, except perhaps in God’s determination of each person’s eternal state (i.e., heaven/hell).

To the Buddhist, nothing exists permanently except the state of Nirvana, or total emptiness. For the Christian, God, heaven and hell, and the souls of every person are permanent.

Both Buddhists and Christians believe in life after death. However, in Buddhism, one reincarnates and returns to earth as either a person or animal. Christians believe in eternal life after just one life on earth, which will be spent either in heaven or hell.

The desired ultimate spiritual state of the Buddhist is enlightenment, enabling entrance into the state of Nirvana. The desired ultimate spiritual state of the Christian is life in heaven, to be experienced by all who have been saved.

                                 Buddhism Christianity
Universe created? Universe always existed Universe created by God
Who/What is in Charge? Karma God (Father, Son, Spirit)
Your soul Is an illusion Is very real & eternal
Free will Very little Pervasive
What is permanent? Nothing except Nirvana (a state of total emptiness) God, heaven/hell & the souls of every person
Life after death? Repeated reincarnation (could return as an animal) Resurrection
Desired ultimate spiritual state Enlightenment (Nirvana) Salvation (destined for heaven)

 

 

 

 

Two Paths to Liberation (Part 2)

Spiritual Growth

What is the source of truth? Buddhists looks deep within themselves by trying to exclude all outside voices. Christians do not trust what their inner selves may be saying, believing that all truth comes from God above.

Who is at the center of one’s life, spiritually? With the Buddhist, it is the self. With the Christian, it is the triune God (Father, Son and Holy Spirit).

Whether or not God exists, God is not relevant to the process of spiritual growth for the Buddhist. What is essential and critical, is the self. For the Christian, God’s role in spiritual growth is always essential and critical. The directive, “Let go and let God” is key to the spiritual growth of the Christian.

Spiritual growth for the Buddhist is a quest of the self to eliminate itself. The Buddhist is striving to engage in a process of spiritual bootstrapping. For the Christian, spiritual growth requires the self to submit to the authority and leadership of God. God causes spiritual growth when the Christian submits to His inspiration and direction.

The lifeblood of Buddhist spiritual growth requires prolonged, intensive meditation, often interspersed with chanting. For the Christian, Bible study, prayer and worship are essential activities.

                                 Buddhism Christianity
Source of Truth Deep within From above (God)
At the Center Self God
Existence of God Not relevant Totally essential
Self Self seeks to eliminate self Self subordinated to God
Source of Spiritual Growth Spiritual bootstrapping God enables when we submit
Lifeblood of spiritual growth Meditation & chanting Worship, Bible study & prayer

Two Paths to Liberation (Part 1)

Paths to Liberation

This world is a difficult place, from which people throughout history have sought relief and liberation. Two major paths to liberation, Buddhism and Christianity, will be compared in this five part series.

What each path holds out as model behavior toward others is virtually the same. Each challenge us to overcome hatred with love and to seek to banish negative thoughts by intentionally focusing on positive thoughts. However, each claimed to be the only true path to liberation. To Buddha, intense, prolonged meditation is the only way. In Christianity, faith in Jesus (apart from good deeds) is the only way to salvation.

Buddhism is a system of self-improvement directed and implemented by the self. The problem is that self-improvement tends to be very slow. It took the Buddha billions of lifetimes to reach perfection and become enlightened. By his own admission, the Dalai Lama has not yet attained enlightenment. If he hasn’t made it, who has?

The Buddha modeled ideal behavior, having achieved perfection. He thereby became enlightened and entered nirvana. Upon death, he left this earth, never to return. After his crucifixion and burial, Jesus rose from the dead and made at least a dozen different appearances, being seen by over 500 people. He then ascended into heaven, where he is alive today and in active communication and interaction with many of his followers.

Because of these differences, the number of Buddhists who have claimed to reach enlightenment and nirvana is very small. In contrast, the number of Christians who claim to have been liberated (i.e., saved) is in the hundreds of millions. However, we should not assume that anyone calling themselves a Christian is following Jesus. Jesus clearly stated that he never knew many of his followers.

This dramatic difference in the accessibility of liberation is due to the central role of mercy and grace in Christianity. Mercy is not receiving the punishment we deserve for bad deeds and thoughts. Grace is receiving blessings that we in no way deserve. Neither mercy nor grace are available in Buddhism because the universe is tightly governed by karma. Karma precludes mercy as well as grace.

Precautions should be noted for each path. Buddhism requires, at a bare minimum, many months of intense, prolonged meditation. When Westerners attempt this, the result is often depression because people in the West are conditioned to avoid self-denial.

Christians can easily fall into having judgmental attitudes toward others. It is best for religion and politics to be kept separate, and not to be intertwined.

The following chart summarizes the above narrative.

                                 Buddhism Christianity
One way? Intense, prolonged meditation is the only way Jesus is the only way
Basis of liberation Good thoughts & deeds Faith in Christ
Mercy and Grace Non-existent Abundantly available
Liberation slow/quick? Slow. Buddha lived billions of lifetimes. Dalai Lama not yet liberated. Often quick. Key is letting go and letting God.
How many claim liberation? A few hundred Hundreds of millions
Precautions After months of meditation, depression is not unusual Need to avoid judgmental words and attitudes, and linking politics and religion