This talk has been sparked by recent coverage of the ongoing conflict in Burma (Myanmar) between the Buddhist community and the minority Islamic community, known as the Rohingya Islamic people. A disturbing film was broadcast on Sky News recently about this matter. Please watch it before listening to the blog. http://news.sky.com/story/1577969/genocide-claim-against-myanmar-over-rohingya – Whereas the world has for centuries relied on Buddhists to be, on the whole, peaceful and calm, compassionate people, these developments in Burma have revealed another side to Buddhists. Likewise with events in Sri Lanka and elsewhere, we are seeing an increasingly militant Buddhist community not averse to using violence to impose its political will on other communities, such as the Rohingya Muslims, or the Tamil community in Sri Lanka. But is there another way for Buddhists to deal with ethnic and religious conflict and violence. ? Is there another way than practising the law of retaliation and violence ? I have spent some 30 years studying the world’s spiritual and metaphysical teachings, including those of Buddhism, Christianity, Islam, Sufism, Jainism, Hinduism, Druidry, Judaism, etc. and would like to propose another paradigm for dealing with interfaith and inter-ethnic violence and tension, such as we are now seeing on this planet in an unprecedented degree. Mahayana Buddhism proposes we should work not only for our own enlightenment, but also for the enlightenment of all other sentient beings, especially our fellow human beings. Meta-Mahayana teachings, as proposed in this talk, recognise that each person, each culture and each civilisation may have its own unique trajectory towards enlightenment. In other words, a Buddhist may reach enlightenment one way, a Muslim another, a Christian another, a Pagan another way, and so on. All are complementary, since enlightenment teachings have been developed by the entire succession of noble teachers, practitioners, prophets and sages over millennia of human unfolding, and were couched in the language and vocabulary and thought- outlooks of their respective epochs. Now, instead of allowing violent rivalry to rise up between practitioners of these different approaches to enlightenment, we should recognise that we can replace the dialogue of hate with a dialogue of love, in which we share the best insights, practices and metaphysical understandings, from all the various enlightenment schools on our planet, and thus practice actual compassion-in-action, and so transform a world of fear, hate and lies, into a more mature Buddha field, or field of potential enlightenment energy, in which we can follow our own and each other’s enlightenment journeys in a cooperative and truly compassionate manner. This is a wide ranging talk, and covers contemporary issues, right up to the minute, including the recent downing of the Russian aeroplane in the Sinai desert and the ongoing conflict in Syria, as well as the ethnic and religious tensions in Burma and elsewhere I also add a brief description of the thinking behind the Interfaith Peace Treaty, and explain why it is important to get people to realise the significance of this proposal – which is the first time that faith leaders have agreed to come together to sign an actual Peace Treaty. If all of us signed this treaty and stuck by its wording, the types of conflicts we are seeing in Syria would melt away and be replaced by a dialogue of love. This talk was recorded on the morning of November 1st, Samhain in Druid language, which marks the start of the Celtic New year, as we descend into the darkness of Winter in the Northern hemisphere. Here then are some words of hope and encouragement for all those who love peace and wisdom in preference to hatred, violence and ignorance, to share some mutually supporting ideas for the long dark months ahead. It is a way of saying Druid “Happy New Year” to all fellow Dharma seers throughout the world.