Religious Strife Isn’t New, But AI And Social Media Have Turned It Into A Wildfire

Siling Tongkhor Rinpoche was identified and recognized as the 14th Tongkhor Rinpoche by His Holiness The Dalai Lama when he was just two and a half year old. He was born during the second Kalachakra Empowerment by His Holiness The Dalai in Bodhgaya, India. He was subsequently enthroned at Sera Mey Monastic University in Mysore. There he studied Buddhist philosophy, epistemology, rituals, psychology, history, literature and many more. Meanwhile he received monastic ordination and a number of rare transmissions, blessings and empowerments from His Holiness The Dalai Lama and 16 other spiritual teachers including H.E. Kyabje Khensur Rinpoche Lobsang Jampa. After receiving his Geshe degree at Sera Mey he enrolled at the Gyuto Tantric College in Dharamsala to complete his studies on esoteric Tantra in 2016. Rinpoche currently resides in Sera Mey focusing on development of his own spiritual progression and is often invited to teach and speak at a number of dharma centers and international conferences on Buddhism, Compassion and Humanity.

In a free-wheeling interview with Bizz Buzz, Siling Tongkhor Rinpoche, delves at length on wide ranging issues- growing social and religious tensions, consumerism, food habits, concept of Shunya and Shunuyata and many more

Why is it that India, the country, which had once shown the path to peace, non-violence and tolerance to the rest of the world, is now often troubled by religious strife, communal tensions, social unrests and intolerance?

It’s true that in ancient India, despite our differences and even foreign invasions, we maintained mutual respect and fundamental human kindness. We didn't lose our way even in the darkest times. Today's crisis isn't about new conflicts, but about how modern tools amplify old divisions. Social media, algorithms and AI, designed to maximize engagement, often spread fear and mistrust faster than truth and understanding. What were once manageable differences have become digital wildfires of suspicion.

Buddha's wisdom remains relevant: "Don't believe something just because you heard it, even from someone you respect." We must investigate, verify, and acknowledge that our personal views may not reflect the complete truth.

The irony is striking – in an age with unprecedented access to information and connection, we're losing the art of respectful disagreement that our ancestors mastered centuries ago.

The solution lies not in using modern tools to silence those we disagree with, but in combining our traditional wisdom of tolerance with critical thinking for the digital age. And not just in India, but the whole sub-continent and many other parts of the world are suffering from these, so what is the practical way out to move back to the path of peace and tolerance?

It’s the same problem everywhere. Throughout history, communal hatred has persisted, but our capacity to act on it was limited by primitive technology. Today's world tells a different story. Nations brandish nuclear and other deadly weapons, drawing false courage from their destructive power. This borrowed bravado creates an illusion of superiority in conflicts that could have been resolved through dialogue.

The digital age has democratized hostility. Behind anonymous keyboards, ordinary citizens launch attacks without facing consequences, while AI algorithms feast on our engagement - whether born of love or hate. These algorithms, hungry for interaction, amplify our basest instincts, creating cycles of animosity.

The solution, however, transcends technology and lies in introspection. Whether leading a state or posting a comment, everyone must pause to question: Is this true? Is this right? Most importantly, can I take responsibility for the consequences of my actions? True power lies not in our capacity to destroy, but in our wisdom to show restraint.

Has consumerism got anything to do with the growth of violence, intolerance and drifting people away from the path of peace?

Absolutely! Modern capitalism has mastered the art of feeding our ancient habitual cravings. Like adding fuel to fire, it transforms our simple wants into desperate needs. We've created a world where even those who could sleep on beds of gold still eye their neighbour's silver. It's a powerful symbol of our times - where having more hasn't made us more content, only more hungry. The mathematics is simple, yet we complicate it: we've confused accumulation with fulfillment, possession with peace. Even nations, just like individuals, fall into this trap. The most powerful still seek more power, the wealthiest still hunger for greater wealth. And that unrestrained desire drive us away from our fundamental values.

Does spiritualism refrain one from acquiring wealth? Do you think use, purpose and distribution of that wealth is more important?

This is such a good question, I love it! The Buddha's wisdom on wealth is often misunderstood. He never condemned prosperity - rather, he illuminated the Middle Way, teaching us to navigate between the extremes of destitute poverty and excessive opulence.

Wealth, in Buddhist understanding, is like a well-crafted tool - its value lies not in its mere possession, but in its skillful use, material resources can become instruments of compassion and positive change. The key lies in seeing wealth as a means to an end, not the end itself.

Consider His Holiness the Dalai Lama - a perfect modern exemplar of this principle. His book royalties generate significant funds, yet this prosperity is used to nourish communities and uplifting the underprivileged. This demonstrates the Buddha's practical wisdom: it's not the possession of wealth that creates attachment, but our relationship with it.

What is the real concept of 'Shunya' or 'Zero'? Why is it so important?

Ancient India gave birth to two transformative concepts: Shunya (zero) and Shunyata (emptiness). Though similar in name, they serve distinct yet equally profound purposes in human understanding.

Zero, developed by the mathematician Aryabhata in the 5th century, represents both absence and presence—a number that signifies nothing while being something itself. This seemingly paradoxical concept revolutionized mathematical thinking and remains fundamental to our daily calculations.

Shunyata, first taught by the Buddha during his second Dharma Talk in Rajgir, describes not nothingness but the absence of inherent existence. This principle reveals that all phenomena are inter-dependent (Pratityasamutpada). Consider a car: what we call "car" is actually a collection of ‘non-car’ parts—tires, engine, chassis, seats. Remove these components, and no car remains. The car exists only through its relationship to these ‘non-car’ parts.

This principle extends from corporations to human beings to atoms. It explains phenomena as complex as quantum entanglement and as practical as economic development. Understanding emptiness—the interconnected nature of reality—can transform how we approach relationships, business, and every aspect of life.

While zero revolutionized how we count, emptiness revolutionizes how we understand existence itself. Both concepts demonstrate the profound contribution of Indian thought to human knowledge.

What is the importance of food or food habits in one's spiritual journey, even in the journey of a normal human being?

What we eat becomes part of us. When we consume harmful substances, or obtain food through means that harm others, we affect not just our bodies but our spiritual path. The way we nourish ourselves shapes our spiritual journey or life.

What is the fundamental difference between religion and spiritualism and do you think people often mistake one for the other?

Allow me to use the metaphor of thirst to understanding religion and spirituality. Imagine being thirsty. What you truly need is water - pure, life-giving water. But how do you bring this water from its source to your lips? You need a vessel - perhaps a clay pot, a glass, or even modern pipelines. Each container serves the same purpose but differs in design, material, and method of delivery.

This simple metaphor explains the relationship between spirituality and religion. Spirituality is like water - the essential element that quenches our inner thirst. Religion, in all its diverse forms, represents the vessels we use to access this spiritual nourishment.

What is the practical way out to stay calm and composed in stressful and disturbed personal and professional lives, which is very common these days?

We know our loved ones are inherently good, yet we become agitated when triggered by their actions. In these moments, remember they too are under the influence of illusion, just as we are. Shantideva, the 8th century Indian philosopher, offered a clear insight: When someone strikes us with a stick, we get angry at the person, not the stick that caused our pain. Yet if we blame the person for controlling the stick, we must recognize that the person himself is controlled by ego, ignorance, and anger. Therefore, direct your displeasure at these true causes of harm, not at the person himself. This is a good practice to train and curb one’s negative emotions.