Dalai Lama: Countering Stress & Depression

At a fundamental level, as human beings, we are all the same; each one of us aspires to happiness and each one of us does not wish to suffer. This is why, whenever I have the opportunity, I try to draw people's attention to what as members of the human family we have in common and the deeply interconnected nature of our existence and welfare.

Today, there is increasing recognition, as well as a growing body of scientific evidence, that confirms the close connection between our own states of mind and our happiness. On the one hand, many of us live in societies that are very developed materially, yet among us are many people who are not very happy. Just underneath the beautiful surface of affluence there is a kind of mental unrest, leading to frustration, unnecessary quarrels, reliance on drugs or alcohol, and in the worst case, suicide. There is no guarantee that wealth alone can give you the joy or fulfilment that you seek. The same can be said of your friends too. When you are in an intense state of anger or hatred, even a very close friend appears to you as somehow frosty, or cold, distant, and annoying.

However, as human beings we are gifted with this wonderful human intelligence. Besides that, all human beings have the capacity to be very determined and to direct that strong sense of determination in whatever direction they like. So long as we remember that we have this marvellous gift of human intelligence and a capacity to develop determination and use it in positive ways, we will preserve our underlying mental health. Realizing we have this great human potential gives us a fundamental strength. This recognition can act as a mechanism that enables us to deal with any difficulty, no matter what situation we are facing, without losing hope or sinking into feelings of low self-esteem.

I write this as someone who lost his freedom at the age of 16, then lost his country at the age of 24. Consequently, I have lived in exile for more than 50 years during which we Tibetans have dedicated ourselves to keeping the Tibetan identity alive and preserving our culture and values. On most days the news from Tibet is heartbreaking, and yet none of these challenges gives

grounds for giving up. One of the approaches that I personally find useful is to cultivate the thought: If the situation or problem is such that it can be remedied, then there is no need to worry about it. In other words, if there is a solution or a way out of the difficulty, you do not need to be overwhelmed by it. The appropriate action is to seek its solution. Then it is clearly more sensible to spend your energy focussing on the solution rather than worrying about the problem. Alternatively, if there is no solution, no possibility of resolution, then there is also no point in being worried about it, because you cannot do anything about it anyway. In that case, the sooner you accept this fact, the easier it will be for you. This formula, of course, implies directly confronting the problem and taking a realistic view. Otherwise you will be unable to find out whether or not there is a resolution to the problem.

Taking a realistic view and cultivating a proper motivation can also shield you against feelings of fear and anxiety. If you develop a pure and sincere motivation, if you are motivated by a wish to help on the basis of kindness, compassion, and respect, then you can carry on any kind of work, in any field, and function more effectively with less fear or worry, not being afraid of what others think or whether you ultimately will be successful in reaching your goal. Even if you fail to achieve your goal, you can feel good about having made the effort. But with a bad motivation, people can praise you or you can achieve goals, but you still will not be happy.

Again, we may sometimes feel that our whole lives are unsatisfactory, we feel on the point of being overwhelmed by the difficulties that confront us. This happens to us all in varying degrees from time to time. When this occurs, it is vital that we make every effort to find a way of lifting our spirits. We can do this by recollecting our good fortune. We may, for example, be loved by someone; we may have certain talents; we may have received a good education; we may have our basic needs provided for - food to eat, clothes to wear, somewhere to live - we may have performed certain altruistic deeds in the past. We must take into consideration even the slightest positive aspect of our lives. For if we fail to find some way of uplifting ourselves, there is every danger of sinking further into our sense of powerlessness. This can lead us to believe that we have no capacity for doing good whatsoever. Thus we create the conditions of despair itself.

As a Buddhist monk I have learned that what principally upsets our inner peace is what we call disturbing emotions.  All those thoughts, emotions, and mental events which reflect a negative or uncompassionate state of mind inevitably undermine our experience of inner peace. All our negative thoughts and emotions - such as hatred, anger, pride, lust, greed, envy, and so on - are considered to be sources of difficulty, to be disturbing. Negative thoughts and emotions are what obstruct our most basic aspiration - to be happy and to avoid suffering. When we act under their influence, we become oblivious to the impact our actions have on others: they are thus the cause of our destructive behaviour both toward others and to ourselves. Murder, scandal, and deceit all have their origin in disturbing emotions.

This inevitably gives rise to the question - can we train the mind? There are many methods by which to do this. Among these, in the Buddhist tradition, is a special instruction called mind training, which focuses on cultivating concern for others and turning adversity to advantage. It is this pattern of thought, transforming problems into happiness that has enabled the Tibetan people to maintain their dignity and spirit in the face of great difficulties. Indeed I have found this advice of great practical benefit in my own life.

A great Tibetan teacher of mind training once remarked that one of the mind’s most marvellous qualities is that it can be transformed. I have no doubt that those who attempt to transform their minds, overcome their disturbing emotions and achieve a sense of inner peace, will, over a period of time, notice a change in their mental attitudes and responses to people and events. Their minds will become more disciplined and positive. And I am sure they will find their own sense of happiness grow as they contribute to the greater happiness of others. I offer my prayers that everyone who makes this their goal will be blessed with success.


The Dalai Lama

December 31, 2010

Accept Buddha's Teaching Only After Proper Analysis

His Holiness the Dalai Lama has returned to Dharamsala from Ladakh after giving a teaching to local Buddhists on the fundamental precepts and philosophical underpinnings of all the schools of Tibetan Buddhism. He said: ‘'the four traditional schools of Buddhism in Tibet may superficially seem to differ in the way they explain the [Buddhist] view, but ultimately what they refer to is the same [thing]''.

The Tibetan spiritual leader spent four days in Ladakh, a region in Northern India sometime called ‘little Tibet' due to its strong linguistic, cultural and religious ties with Tibet, and, as he has does many times in the past, His Holiness stressed the importance of the authenticity of Buddhist teachings, and being true to the historical Buddha's words.

He stressed, "In fact the Buddha counseled his followers to examine what he taught and to adopt it only if they felt it was worthwhile, not simply out of respect for him''.

On the second day of the teachings His Holiness talked of Dolgyal (or Shugden). He said that he stopped propitiating the spirit many years ago after extensive investigations had revealed it was improper to do so.

His Holiness encapsulated his thinking on the subject of Dolgyal by saying, "anyone who has kept up the practice of Dolgyal out of ignorance should not have any fear about giving it up if they heed his advice.

On the other hand, he said, whatever fierce spirit you choose is up to you, all His Holiness asks is that such persons do not take vows or empowerments from him.''

Turning to other themes, he reiterated his long standing conviction that Buddhism must not just rely on tradition and handed down conventions based on out dated thinking. For example, in reply to some Korean Buddhists a few years His Holiness said, ‘'that he didn't think the Buddha appeared in the world to give cosmic measurements, but to show the way to liberation from cyclic existence''.

Moreover, the pertinent point he made was that if you take refuge in the three Jewels of Buddhism-The Buddha, Sangha and Dharma- it is because you have consciously tried to "overcome all faults and [ripen] all qualities''.

Cultivating Compassion

On the third day, in order to cultivate compassion, and altruism, His Holiness said that an altruistic attitude-to all living beings-is essential if we wish to achieve Buddhahood. His Holiness went through important Buddhist initiations with the congregation for instance the ‘rite to aspire to develop Boddhichitta'. Boddhichitta: meaning the awakened mind that strives for compassion and solidarity with all humans and all other sentient beings.

On the fourth and final day His Holiness the Dalai Lama gave the long life empowerment associated with White Tara (a female deity in Tibetan Buddhism), and symbolically, she is regarded as the feminine aspect of Avalokitesvara.

Amongst other things, His Holiness the 14th Dalai Lama went onto discuss the importance of religious tolerance in all parts of the world-not least within the different Tibetan Buddhist traditions and his hope that current tolerance would prevail everywhere.

Finally, His Holiness thanked the congregation and the organizers for making his visit a successful one. His Holiness then conferred the long life empowerment of White Tara and subsequent prayers were conducted in relation to White Tara for his long life. At one point in proceedings, after the sun had come out, he stopped to remark:

"The 13th Dalai Lama was once giving a teaching at Norbulingka on a very hot day and there are reports that you could tell who had attended them by their sunburnt faces. It looks like it'll be the same today."

By Mark Kernan, Tibet Post International  - August 17, 2012

Serve the World by Sharing Ahimsa: His Holiness the Dalai Lama

New Delhi, India, 6 December 2013: - After a tortuous drive through morning Delhi traffic, His Holiness the Dalai Lama visited Vasant Valley School in the south of the city. His Holiness was greeted and escorted to the stage of an amphitheater within the grounds where expectant students and staff awaited them. Following a brief introduction by Director Arun Kapur, His Holiness spoke.

"Hello, good morning, elder and younger brothers and sisters. I'm always happy to meet young people, because it makes me feel younger too. We older people have mostly already done our work, but you young people are just at the beginning of your time, making preparations for a happy life."

He talked about how he sometimes calls himself a son of India because his brain is informed by Nalanda thought and his body has long been nourished by Indian rice, dal and chapatis. As far as Buddhism is concerned, it involves training the mind. In order to do that you have to become familiar with the mind and emotions and ancient Indian psychology is able to fill the gap that reflects something missing from modern life.

Ahimsa, or non-violence, His Holiness explained, is an ancient idea that is relevant right now. Every day we hear reports of violence. The gang rape that caught public attention earlier in the year was about men with no values, no sense of caring for other people.

It's clear that if one has inner peace and concern for others' well-being, one cannot do them any harm. Related to this is corruption, which has become like a cancer afflicting the whole world. The opposite of this is self-discipline, taking account of the short and long term consequences of one's actions. In this context, developing a warm heart, a compassionate heart, is the best way to fulfil one's own and others' interests.

On the topic of peace amidst differences, he said, "India has a marvelous, longstanding tradition of inter-religious harmony. You are a living example that it is possible for different religions to live side by side. This is not only a treasure for India, but something you can contribute to the wider world. The sense of ahimsa or non-violence that Gandhi made so well-known is another such treasure...we need you to serve the world by sharing ahimsa and religious harmony."

He concluded, "In the normal run of things to export you have to increase production, so who will produce the ahimsa and religious harmony for export? It'll have to be young people like all of you. This is an example of the opportunity you have to create a better world."

From The Tibet Post International - original link: http://www.thetibetpost.com/en/features/education-and-society/3774-serve-the-world-by-sharing-ahimsa-his-holiness-the-dalai-lama

Dalai Lama Chats with Scientists in Tokyo

DHARAMSHALA, November 18: The Tibetan spiritual leader His Holiness the Dalai Lama who is currently in Japan took part in a dialogue with Japanese scientists on ‘Universe, Life and Education’ in Tokyo. The Tibetan leader was escorted into the hall by the Abbot of Koyasan, headquarters of the Shingon school of Japanese Buddhism.

The Tibetan leader said that everybody has the capability to attain what Buddha has achieved but that we must bring it to fruition through our own efforts. "Buddha nature is our subtle mind and mind is perfected by employing the mind.

He also said that in order to understand the way our brains behave, we have to study our emotions and their effects.

“In the past, it seemed as though science and spirituality were opposed to each other. However, it’s not a useful division to maintain, because the one tradition deals with knowledge of the material world and the other with the inner world of the mind; we need to know about both,” he added.

The 78-year-old Tibetan Nobel laureate further noted that the Buddha’s advice to his followers not to accept what he said at face value, but to experiment with it, to examine and investigate it, contains a healthy skepticism in common with a scientific approach.

Asked how His Holiness would summarize Buddhism, he answered, “All major religions carry the same message about seeking to live a happy life. What is unique about Buddhism is that not only is there no concept of a creator, but also no concept of an inherently existent self. Its basic philosophical view is that all things are interdependent, that they come about in dependence on other factors, and its conduct, non-violence, is of universal benefit.”

Scientists present at the dialogue also spoke on various topics and gave their presentations. Moriya Okano, Director of the Samgraha Institute for Educational, Psychological and Spiritual Studies spoke about cosmos therapy; Susumu Sakurai, a Master of Science at Tokyo Institute of Technology gave a presentation about Mathematics in relation to humanity; Akiko Katsumata, Assistant Professor at Suzuka spoke on the importance and educational value of putting yourself in someone else’s place.

Original link: http://www.phayul.com/news/article.aspx?id=34246

His Holiness the Dalai Lama Introduces 'Secular Ethics' to Vietnamese

Dharamshala, India - 7 November 2013
By Jane Cook, The Tibet Post International

The spiritual leader of Tibet His Holiness the Dalai Lama met with 71 Vietnamese CEO's, artists and intellectuals. Mostly women, he began by emphasising his and their common humanity.

His Holiness said that neurologists will tell you that Tibetan and Vietnamese brains are the same, along with emotions and intelligence. "Therefore, we have the same potential to think more deeply about the situation we find ourselves in."

He remarked that society and our education system is oriented toward material development and values, which results in a general lack of moral principles. He discovered from his guests that the Vietnamese economy has grown immensely over the last 30-40 years, that literacy is about 95% and there are probably only 2 billionaires in the country.

He commented that corruption has become like a cancer in the world and it is mostly the poor who suffer. This and climate change are among the major challenges today. Corruption takes place because of a lack of ethics. His Holiness suggested that ways must be found to instil basic values like honesty into the younger generation - otherwise corruption will continue to fester. This is why he believes so strongly in fostering secular ethics in the education system, giving a basis to resolve the majority of today's problems.

Inviting questions from the audience one woman said she was a Buddhist and when her friends ask for help and advice she tells them to ask the monks. They insist they are more interested in what she has to say, so what should she do? His Holiness replied that in a world increasingly interdependent it is time to develop global responsibility and help each other and promote human values.

Another questioner said that she knew people who didn't find prayers and ritual helpful and His Holiness replied that if this was the answer to overcoming suffering the Bodhisattvas would already have done it. The Buddha, he said, shows us the path to truth and reality and it is up to us to follow it.

His Holiness observed that at an inter-religious conference in India, all religions tended to address three questions: What is the self? Does it have a beginning? and Does it have an end? "He explained that only Buddhism teaches that the self is not something that has a solid, independent existence, but is designated on the basis of body and mind."

Referring to the Four Noble Truths he highlighted two patterns of casualty: suffering and its cause as described by the first two truths and cessation and the path to it outlined in the third and fourth truths. Cessation of suffering, he said, is brought about by practicing the path and that the path consists of three trainings in concentration and wisdom based on ethics.

Link to original article http://www.thetibetpost.com/en/news/international/3715-his-holiness-the-dalai-lama-introduces-secular-ethics-to-vietnamese

The Dalai Lama on Religious Harmony

By The Dalai Lama

A Biased Mind Cannot Grasp Reality

I am extremely delighted to attend this inter faith seminar on the Preservation of Religious Harmony, Co­existence and Universal Peace organised by the International Association for Religious Freedom (IARF), Ladakh group. Thank you very much for the detailed explanation of the association's history, activities, objectives and their relevance in the present century. I have nothing to add on what the speakers said earlier. But I would like to say a few things.

We are now in the twenty ­first century. The quality of research on both the inner and physical world has reached quite high levels, thanks to the tremendous stride in technological advancement and human intelligence. However, as some of the speakers said before, the world is also facing a lot of new problems, most of which are man­-made. The root cause of these man­-made problems is the inability of human beings to control their agitated minds. How to control such a state of mind is taught by the various religions of this world.

I am a religious practitioner, who follows Buddhism. More than a thousand years have passed since the great religions of the world flourished, including Buddhism. During those years, the world had witnessed a lot of conflicts, in which followers of different religions were also involved. As a religious practitioner, I acknowledge the fact that different religions of the world have provided many solutions about how to control an agitated mind. In spite of this, I still feel we have not been able to realise our full potential.

I always say that every person on this earth has the freedom to practice or not practice religion. It is all right to do either. But once you accept religion, it is extremely important to be able to focus your mind on it and sincerely practice the teachings in your daily life. All of us can see that we tend to indulge in religious favouritism by saying, "I belong to this or that religion", rather than making effort to control our agitated minds. This misuse of religion, due to our disturbed minds, also sometimes creates problems.

I know a physicist from Chile who told me that it is not appropriate for a scientist to be biased towards science because of his love and passion for it. I am a Buddhist practitioner and have a lot of faith and respect in the teachings of the Buddha. However, if I mix up my love for and attachment to Buddhism, then my mind shall be biased towards it. A biased mind, which never sees the complete picture, cannot grasp the reality. And any action that results from such a state of mind will not be in tune with reality. As such it causes a lot of problems.

According to Buddhist philosophy, happiness is the result of an enlightened mind whereas suffering is caused by a distorted mind. This is very important. A distorted mind, in contrast to an enlightened mind, is one that is not in tune with reality.

Any issue, including political, economic and religious activities human beings pursue in this world, should be fully understood before we pass our judgement. Therefore, it is very important to know the causes. Whatever the issue, we should be able to see the complete picture. This will enable us to comprehend the whole story. The teachings offered in Buddhism are based on rationality, and I think are very fruitful.

Today, a lot of people from different religious backgrounds are present here. In every religion, there are transcendent things that are beyond the grasp of our mind and speech. For example, the concept of God in Christianity and Islam and that of wisdom truth body in Buddhism are metaphysical, which is not possible for an ordinary person like us to realise. This is a common difficulty faced by every religion. It is taught in every ­religion, including Christianity, Buddhism, Hinduism and Islam, that the ultimate truth is driven by faith.

I want to emphasise that it is extremely important for practitioners to sincerely believe in their respective religions. Usually, I say that it is very important to distinguish between "belief in one religion" and "belief in many religions". The former directly contradicts the latter. Therefore, we should resolutely resolve these contradictions. This is possible only by thinking in contextual terms. A contradiction in one context might not be the same in the other. In the context of one person, a single truth is closely associated with a single source of refuge. This is of extreme necessity. However, in the context of society or more than one person it is necessary to have different sources of refuge, religions and truths.

In the past it was not a major problem because nations remained aloof from each other with their own distinct religion. However, in today's close and inter-connected world there are so many differences amongst various religions. We must obviously resolve these problems. For example, there have been a lot of religions in India for the past thousand years. Some of them were imported from outside whereas some have grown in India itself. Despite this, the fact is that these religions have been able to coexist with each other, and the principle of Ahimsa has really flourished in this country. Even today, this principle has a strong bearing on every religion. This is very precious and India should really take pride in it.

Ladakh has been a predominantly Buddhist area 'for so many centuries. But other religions such as Islam, Christianity, Hinduism and Sikhism have also flourished here. Although it is natural for the people of Ladakh to have attachment to and love for their own religions, yet this place has a very peaceful environment with no major problems of religious intolerance. During my maiden visit to Ladakh, I heard elderly Muslims using the phrase "community of sangha" in their speeches. Although such phrases are not found in Islam, yet a reference of this kind invokes a lot of trust amongst the Buddhists. Therefore, people from different religious background in Ladakh are very close to each other and live in harmony.

As far as the Muslims are concerned it is appropriate for them to have complete devotion to Allah while praying in the mosques. This is also the same with Buddhists who are completely devoted to the Buddha when they pray in Buddhist temples. A society, which has many religions should also have many prophets and sources of refuge. In such a society it is very important to have harmony and respect amongst the different religions and their practitioners. We must distinguish between belief and respect. Belief refers to total faith, which you must have in your own religion. At the same time you should have respect for all other religions. This tradition of believing in one's own religion and having respect for others is in existence in Ladakh since your forefathers. Therefore you do not have to invent it. The most important thing at the moment is to preserve and promote this tradition. I would like to thank all of you for working hard regarding this and request you to continue to do so in the future.

If a harmonious relationship is established amongst societies and religious beliefs in today's multi-ethnic, multi-religious and multi-cultural world, then it will surely set a very good example for others. However, if all the sides become careless, then there is a danger of imminent problems. In a multi­-ethnic  society  the biggest problem is that of between the majority and the minority. For instance, in the capital Leh, Buddhists constitute the majority of the population whereas Muslims belong to the minority community. The majority must consider the minority as their invited guests. The minority, on the other hand, should be able to sensitise with the majority. In other words, both sides should live in harmony. In order to sustain this harmony, both sides should not take lightly the sensitive issues between themselves. Indeed, the majority should pay attention to and appreciate the views and opinion of the minority. Both sides should discuss and clearly express what they think about the other's view and opinion. The minority, on the other hand, should be careful about where the sensitive issues of the majority lies and express whatever doubts they have in their minds. If problems are resolved in such a friendly manner; then both sides will gain. Suspicion of each other will only harm both communities. Therefore, it is very important to live in harmony and analyse where the opinion of the other lies. The best way to do this is to engage in dialogue, dialogue and dialogue.

Excerpts from His Holiness the Dalai Lama's address to the inter-faith seminar organised by the International Association for Religious Freedom, Ladakh Group, in Leh on 25 August.

Dalai Lama Meets Interfaith Groups

By Senge Sering

His Holiness the Dalai Lama recently spoke about religion and tolerance in front of interfaith groups in Washington, DC.

I was not expecting an extremely busy person like his eminence who daily shakes hands with a thousand people to remember me, especially since I had met him 14 years ago for a mere 10 minutes.

“We have met before,” says His Holiness the Dalai Lama when I introduced myself as “nga Baltipa in ju.” Surprised and with my jaw open, all I did was clasp my hands together and nodded happily in agreement before I once again lowered my head to show respect.

The Dalai Lama was in Washington, DC on the invitation of the University of Maryland.

Sensing his interest in meeting the Muslims of America, the Marist College of New York and Washington-based Institute for Gilgit Baltistan Studies co-hosted a private meeting and lecture on inter-faith harmony on May 7, 2013. The twenty or so people who we invited belonged to all faiths including Hinduism, Scientology, Christianity, Islam, and Buddhism, and were representing the interfaith NGOs of Washington.

We also ensured that all sects of Islam, like Shias, Sunnis, Sufis, Alevis, Ahmadis and Ismailis were represented in that room. The Dalai Lama spent forty-five minutes with us. Afterwards, he moved to the auditorium to address Islamic Sufism and Buddhism. Our dear friend Lobsang Chophel introduced the group members to His Holiness before the lecture.

One thing that the group liked about the Dalai Lama was his comment about emotional attachment with one’s religion which can limit objective thinking and analysis. He stressed on having compassion for people of other faiths. If understood, his message can help reduce killings and wars which happen in the name of protecting or maintaining superiority of one religion over the other.

Throughout the lecture, he talked about promoting humanity and showed concern about the growing gap between the rich and the poor. He called himself a son of India because India nourishes his body and mind through the food he consumes and the knowledge he receives from the Nalanda scriptures.

The Dalai Lama is unique among other world leaders as everyone irrespective of their religious background can relate to him

For us, he is a spiritual father figure who can instill hope and the sense that he belongs to all of us and not just one faith or racial group.

I requested His Holiness to pray for the freedom of Gilgit-Baltistan. I was hardly able to look at his face while trying to control my tears. I am not sure if I even used the right Tibetan language (Shesa) to communicate to him since Baltis do not know Shesa. But he smiled when he heard me talking in Balti and held my hand. Love for the Balti community was noticeable on his face.

On behalf of our group and Marist College, John Thomas Pinna presented a framed picture and a DVD movie to the Dalai Lama which will remind him of the times when Tibet was still a free country. The DVD was produced by a broadcaster, journalist and photographer, Lowell Thomas, who had visited Tibet before the Chinese occupation and filmed his meeting with His Holiness in Lhasa. The Dalai Lama liked the gift very much and desired to meet our group again.

His Holiness and I greeted each other with the phrase ‘Thsering shoks’ or may you live long. As I was praying for his health and long life, I was also hoping to meet him again.

Senge H. Sering is the President of Institute for Gilgit Baltistan Studies and hails from a Tibetan speaking region called Baltistan (Baltiyul), which has been declared a disputed area between India and Pakistan by the United Nations. There are about 600,000 Balti people residing in India and Pakistan who profess Islam and speak archaic Tibetan. Read other articles by Senge. http://www.sharnoffsglobalviews.com/dalai-lama-074/

Joyous Tibetan Buddhist New Year (Losar) – February 11-25, 2013

Tibetan Prayer Flags

(CHAKRA) Losar, also known as Tibetan New Year is celebrated mainly by Tibetans for fifteen days. Losar commemorates miracles performed by Lord Buddha. Activities consists of rituals, dances, and sculptures are offered to drive out evil spirits and to protect and benefit all sentient beings. Celebrations end on Chotrul Duchen.

The main celebrations take place on the 1st 3 days. On the 1st day, a drink called changkol is made from chhang (similar to beer). The 2nd day of Losar is known as King’s Losar (gyalpo losar). Losar is traditionally preceded by the five day practice of Vajrakilaya. It often falls on the same day as the Chinese New Year (sometimes with one day or occasionally with one lunar month difference). Losar is culturally more related to Tsagaan Sar in Mongolia than the Chinese New Year festival. Although Losar is mainly celebrated by Tibetans worldwide, it is also celebrated by some Yolmo, Sherpa, Tamang, Bhutia communities.

Losar celebrations predates Buddhism in Tibet and can be traced back to the pre-Buddhist Bön period. However, Losar later evolved into an annual Buddhist festival which is believed to have originated during the reign of Pude Gungyal, the ninth King of Tibet.

The Chakra Team would like to wish all Buddhists and Tibetans a Joyous Losar and New Year in 2013.

Source: http://www.chakranews.com/joyous-tibetan-buddhist-new-year-losar-february-11-25-2013/3616

NOTE: It is also Chinese New Year--the year of the Black Water Snake. May it be auspicious for everyone!

Politics and Environment: An Interview with the Dalai Lama

Dalai Lama: In general, I feel that laws should serve as guidelines for the proper use of human initiative, creativity and ability.

Fabien: Do you think that democracy is helping laws to evolve in this way?

Dalai Lama: Yes, in democratic countries, legal systems should work that way and generally do. Bur these laws nevertheless partially contradict the Buddhist principle of interdependence, since they do not include "democratic rights" for the environment and the animal realm. Most legal systems refer only to human rights and do not consider the rights of animals or other beings that share the planet with us. Laws that protect human rights and values and indicate proper ways co use human ability are not in contradiction with karma or causality - not in the Western sense where the same causes have the same effect, but in the Buddhist sense where each effect proceeds from a cause that also needs to be considered.

In reality the problem is that for most "powerful" people there is a difference between the principle of the law and its application almost all legal systems condemn killing. This notion occurs in most countries of the world. Yet in practice, powerful people treat killing as they treat lying. For politicians, small lies are prohibited, but large lies are accepted. For a Buddhist, this is a very obvious Contradiction. The same applies to killing. When a man who is desperate kills another person, this small act is defined as murder. It is wrong. But the man who kills or gives orders to kill thousands of people is a hero! That is very unfortunate.

Most religious systems condemn murder, rape, and theft. In my opinion, religious principles are based on natural human attitudes and feelings. Their essential function is to inspire human beings to develop basic human qualities. Thus it seems logical that most laws would be consistent with the principles of positive karma. But in order for both religious and secular laws to conform to the principles of interdependence, we need to widen their perspective to include protection of the environment and the animal realm. This is how we can apply the Buddhist view of interdependence to a broader vision of law and order.

Dalai Lama: [...] In any case, all the natural resource specialists with whom I have spoken warn me that this gap between the "haves" and "have-nots" should be reduced. At present there are around 5.5 billion human beings on earth. If the living standard of the southerners were raised to 'the level the northerners are presently enjoying, what would happen to the world's natural resources? This situation would not be sustainable. China, for example, has a population of 1.2 billion. If each family were to have two cars, the environmental damage would be unimaginable. Nine hundred million people live in India.

The Western concept of increasing the GNP each year must change, and fast. The principle itself contradicts all natural and logical laws.

Fabien: Do you think Westerners should also have fewer cars?

Dalai Lama: Certainly. They need to develop a sense of contentment and more consideration towards others. Things should be done in a more just, equal manner. In the meantime, the birth control question must also be addressed. The southern countries must curb their population growth.

Fabien: Efficient birth control mainly depends on standard of living. The more access to education women have, the fewer children they 'produce, statistically speaking. So, education seems to be the best way to curb the population explosion.

Dalai Lama: That's very good. But what education? To tell you the truth, I think the first thing the southerners must do is recognize the negative consequences of the present Western concepts of life and economy. We have to correct or remould this erroneous belief in, the value of an ever-increasing GNP.                    
Likewise, although some factories and industries are now adopting, new ways to protect the environment, the northerners are inflicting a lot of damage on the world's environment. This prompts me to say that from a global point of view the money produced by the northern world is still insufficient.

[. . .] In the early part of this century, everyone foolishly thought that natUre's resources were limitless and at the disposal of humanity. Today ecological ideology even influences political parties. All these changes stem from the experience we have acquired as human beings. In the same way; the concept of human rights, whether individual or general, such as die right to self-determination for a given group, has evolved. These ideas are now universally recognized. Such progress gives me hope for the future.

Fabien: Do you think that one individual can change the world?

Dalai Lama: Yes.

Fabien: In that case, the best thing to do is to start trying to improve oneself.

Dalai Lama: It seems quite simple. First, it is important to realize we are part of nature. Ultimately, nature will always be more powerful than human beings, even with all their nuclear weapons, scientific equipment, and knowledge. If the sun disappears or the earth's temperature changes by a few degrees, then we are really in trouble. At, a deeper level, we should recognize that although we are part of nature, we can control and change things, to some extent, due to our intelligence. Among the thousands of species of mammals on earth, we humans have the greatest capacity to alter nature. As such, we have a twofold responsibility. Morally, as beings of higher intelligence, we must care for this world. The other inhabitants of the planet - ­insects and so on - do not have the means to save or protect this world. Our other responsibility is to undo the serious environmental degradation that is the result of incorrect human behaviour. We have recklessly polluted the world with chemicals and nuclear waste, selfishly consuming many of its resources. Humanity must take the initiative to repair and protect the world.
   
Of course, when we say, "humanity" or "society", it's obvious the initiative must come from individuals. It is wrong to expect our governments, or even God, to give us any guidance on these matters.

[...] Actually, I'm quite optimistic. Take the example of environmental problems. The scientists and associations that defend the environment have repeatedly informed us about the ecological problems now facing the earth, like global warming and widespread pollution of our water and air. Now, awareness is growing worldwide. New techniques are evolving so that we can avoid pollution without changing the process of industry or the economy. During a recent visit to Stockholm, my friends told me that ten years before the fish had practically disappeared from the nearby river. Now they are regenerating, simply because the industrial plants along that river have made some efforts to protect the environment. In other words, they managed to improve the situation without destroying the industry. I was recently in the Rohr region of Germany, a centre of industry. One large company showed me a film on the different means they were raking to reduce pollution and recycle waste material. Without changing their entire structure, they were causing much less damage to the environment.

Concern for ecology grows with the proper and widespread dissemination of information. People have gradually become convinced what the situation is serious and what we must take care for our planet. I've noticed that now, in some hotels, we are asked to not waste electricity or water. This is a good start. Likewise the media must speak of the importance of altruism in every human activity. It must be discussed again and again, in newspapers, in the movies, on the radio, on TV. I think there is plenty of momentum to do this. Medical and scientific fields should support the theory of altruism. Ecologists will support it, as the peace movement, providing the educational systems are also improved so that children become less violent. Then, even the police force will change. and everyone will gradually begin to think and act with more kindness, altruism, and compassion.

Excerpt from the book Imagine All the People: A conversation with the Dalai Lama on Money Politics and Life as it Could Be, Wisdom Publications, Boston. 

Buddhism & Democracy

By The Dalai Lama

1. For thousands of years people have been led to believe that only an authoritarian organization employing rigid disciplinary methods could govern human society. However, because people have an innate desire for freedom, the forces of liberty and oppression have been in continuous conflict throughout history. Today, it is clear which is winning. The emergence of peoples' power movements, overthrowing dictatorships of left and right, has shown indisputably that the human race can neither tolerate nor function properly under tyranny.

2. Although none of our Buddhist societies developed anything like democracy in their systems of government, I personally have great admiration for secular democracy. When Tibet was still free, we cultivated our natural isolation, mistakenly thinking that we could prolong our peace and security that way. Consequently, we paid little attention to the changes taking place in the world outside. We hardly noticed when India, one of our closest neighbours, having peacefully won her independence, became the largest democracy in the world. Later, we learned the hard way that in the international arena, as well as at home, freedom is something to be shared and enjoyed in the company of others, not kept to yourself.

3. Although the Tibetans outside Tibet have been reduced to the status of refugees, we have the freedom to exercise our rights. Our brothers and sisters in Tibet, despite being in their own country do not even have the right to life. Therefore, those of us in exile have had a responsibility to contemplate and plan for a future Tibet. Over the years, therefore, we have tried through various means to achieve a model of true democracy. The familiarity of all Tibetan exiles with the word 'democracy' shows this.

4. I have long looked forward to the time when we could devise a political system, suited both to our traditions and to the demands of the modern world. A democracy that has nonviolence and peace at its roots. We have recently embarked on changes that will further democratize and strengthen our administration in exile. For many reasons, I have decided that I will not be the head of, or play any role in the government when Tibet becomes independent. The future head of the Tibetan Government must be someone popularly elected by the people. There are many advantages to such a step and it will enable us to become a true and complete democracy. I hope that these moves will allow the people of Tibet to have a clear say in determining the future of their country.

5. Our democratization has reached out to Tibetans all over the world. I believe that future generations will consider these changes among the most important achievements of our experience in exile. Just as the introduction of Buddhism to Tibet cemented our nation, I am confident that the democratization of our society will add to the vitality of the Tibetan people and enable our decision-making institutions to reflect their heartfelt needs and aspirations.

6. The idea that people can live together freely as individuals, equal in principle and therefore responsible for each other, essentially agrees with the Buddhist disposition. As Buddhists, we Tibetans revere human life as the most precious gift and regard the Buddha's philosophy and teaching as a path to the highest kind of freedom. A goal to be attained by men and women alike.

7. The Buddha saw that life's very purpose is happiness. He also saw that while ignorance binds beings in endless frustration and suffering, wisdom is liberating. Modern democracy is based on the principle that all human beings are essentially equal, that each of us has an equal right to life, liberty, and happiness. Buddhism too recognises that human beings are entitled to dignity, that all members of the human family have an equal and inalienable right to liberty, not just in terms of political freedom, but also at the fundamental level of freedom from fear and want. Irrespective of whether we are rich or poor, educated or uneducated, belonging to one nation or another, to one religion or another, adhering to this ideology or that, each of us is just a human being like everyone else. Not only do we all desire happiness and seek to avoid suffering, but each of us has an equal right to pursue these goals.

8. The institution the Buddha established was the Sangha or monastic community, which functioned on largely democratic lines. Within this fraternity, individuals were equal, whatever their social class or caste origins. The only slight difference in status depended on seniority of ordination. Individual freedom, exemplified by liberation or enlightenment, was the primary focus of the entire community and was achieved by cultivating the mind in meditation. Nevertheless, day to day relations were conducted on the basis of generosity, consideration, and gentleness towards others.  By pursuing the homeless life, monks detached themselves from the concerns of property. However, they did not live in total isolation. Their custom of begging for alms only served to strengthen their awareness of their dependence on other people. Within the community decisions were taken by vote and differences were settled by consensus. Thus, the Sangha served as a model for social equality, sharing of resources and democratic process.

9. Buddhism is essentially a practical doctrine. In addressing the fundamental problem of human suffering, it does not insist on a single solution. Recognising that human beings differ widely in their needs, dispositions and abilities, it acknowledges that the paths to peace and happiness are many. As a spiritual community its cohesion has sprung from a unifying sense of brotherhood and sisterhood. Without any apparent centralized  authority Buddhism has endured for more than two thousand five hundred years. It has flourished in a diversity of forms, while repeatedly renewing, through study and practice, its roots in the teachings of the Buddha. This kind of pluralistic approach, in which individuals themselves are responsible, is very much in accord with a democratic outlook.

10. We all desire freedom, but what distinguishes human beings is their intelligence. As free human beings we can use our unique intelligence to try to understand ourselves and our world. The Buddha made it clear that his followers were not to take even what he said at face value, but were to examine and test it as a goldsmith tests the quality of gold. But if we are prevented from using our discrimination and creativity, we lose one of the basic characteristics of a human being. Therefore, the political, social and cultural freedom that democracy entails is of immense value and importance.

11. No system of government is perfect, but democracy is closest to our essential human nature. It is also the only stable foundation upon which a just and free global political structure can be built. So it is in all our interests that those of us who already enjoy democracy should actively support everybody's right to do so.

12. Although communism espoused many noble ideals, including altruism, the attempt by its governing elites to dictate their views proved disastrous. These governments went to tremendous lengths to control their societies and to induce their citizens to work for the common good. Rigid organisation may have been necessary at first to overcome previously oppressive regimes. Once that goal was fulfilled, however, such rigidity had very little to contribute to building a truly cooperative society. Communism failed utterly because it relied on force to promote its beliefs. Ultimately, human nature was unable to sustain the suffering it produced.

13. Brute force, no matter how strongly applied, can never subdue the basic human desire for freedom. The hundreds of thousands of people who marched in the cities of Eastern Europe proved this. They simply expressed the human need for freedom and democracy. Their demands had nothing to do with some new ideology; they were simply expressing their heartfelt desire for freedom. It is not enough, as communist systems have assumed, merely to provide people with food, shelter and clothing. Our deeper nature requires that we breathe the precious air of liberty.

14. The peaceful revolutions in the former Soviet Union and Eastern Europe have taught us many great lessons. One is the value of truth. People do not like to be bullied, cheated or lied to by either an individual or a system. Such acts are contrary to the essential human spirit. Therefore, those who practice deception and use force may achieve considerable short-term success, but eventually they will be overthrown.

15. Truth is the best guarantor and the real foundation of freedom and democracy. It does not matter whether you are weak or strong or whether your cause has many or few adherents, truth will still prevail. Recently, many successful freedom movements have been based on the true expression of people's most basic feelings. This is a valuable reminder that truth itself is still seriously lacking in much of our political life. Especially in the conduct of international relations we pay very little respect to truth. Inevitably, weaker nations are manipulated and oppressed by stronger ones, just as the weaker sections of most societies suffer at the hands of the more affluent and powerful. In the past, the simple expression of truth has usually been dismissed as unrealistic, but these last few years have proved that it is an immense force in the human mind, and, as a result, in the shaping of history.

16. As we approach the end of the twentieth century, we find that the world has grown smaller and the world's people have become almost one community. We are also being drawn together by the grave problems we face: overpopulation, dwindling natural resources, and an environmental crisis that threaten the very foundation of existence on this small planet we share. I believe that to meet the challenge of our times, human beings will have to develop a greater sense of universal responsibility. Each of us must learn to work not just for his or her own self, family or nation, but for the benefit of all humankind. Universal responsibility is the real key to human survival. It is the best foundation for world peace, the equitable use of natural resources, and the proper care of the environment.

17. This urgent need for cooperation can only strengthen mankind, because it helps us recognize that the most secure foundation for the new world order is not simply broader political and economic alliances, but each individual's genuine practice of love and compassion. These qualities are the ultimate source of human happiness, and our need for them lies at the very core of our being. The practice of compassion is not just a symptom of unrealistic idealism, but the most effective way to pursue the best interests of others as well our own. The more we - as nations or as individuals - depend upon others, the more it is in our own best interests to ensure their well-being.

18. Despite the rapid advances made by civilization in this century, I believe that the most immediate cause of our present dilemma is our undue emphasis solely on material development. We have become so engrossed in its pursuit that, without even knowing it, we have neglected to foster the most basic human needs of love, kindness, cooperation and caring. If we do not know someone or do not feel connected to a particular individual or group, we simply overlook their needs. And yet the development of human society is based entirely on people helping each other. Once we have lost the essential humanity that is our foundation, what is the point of pursuing only material improvement?

19. In the present circumstances, no one can afford to assume that someone else will solve our problems. Every individual has a responsibility to help guide our global family in the right direction and we must each assume that responsibility. What we have to aim at is the common cause of our society. If society as a whole is well off, every individual or association within it will naturally gain from it. They will naturally be happy. However, if society as a whole collapses, then where can we turn to fight for and demand our rights?

20. I, for one, truly believe that individuals can make a difference in society. As a Buddhist monk, I try to develop compassion myself - not just from a religious point of view, but from a humanitarian one as well. To encourage myself in this altruistic attitude, I sometimes find it helpful to imagine myself, a single individual, on one side and on the other a huge gathering of all other human beings. Then I ask myself, 'Whose interests are more important?' To me it is then quite clear that, however important I may feel, I am only one, while others form the majority.

Washington, D.C., April 1993

The Dalai Lama on Religious Harmony

A Biased Mind Cannot Grasp Reality

I am extremely delighted to attend this inter faith seminar on the Preservation of Religious Harmony, Co­existence and Universal Peace organised by the International Association for Religious Freedom (IARF), Ladakh group. Thank you very much for the detailed explanation of the association's history, activities, objectives and their relevance in the present century. I have nothing to add on what the speakers said earlier. But I would like to say a few things.

We are now in the twenty ­first century. The quality of research on both the inner and physical world has reached quite high levels, thanks to the tremendous stride in technological advancement and human intelligence. However, as some of the speakers said before, the world is also facing a lot of new problems, most of which are man­-made. The root cause of these man­-made problems is the inability of human beings to control their agitated minds. How to control such a state of mind is taught by the various religions of this world.

I am a religious practitioner, who follows Buddhism. More than a thousand years have passed since the great religions of the world flourished, including Buddhism. During those years, the world had witnessed a lot of conflicts, in which followers of different religions were also involved. As a religious practitioner, I acknowledge the fact that different religions of the world have provided many solutions about how to control an agitated mind. In spite of this, I still feel we have not been able to realise our full potential.

I always say that every person on this earth has the freedom to practice or not practice religion. It is all right to do either. But once you accept religion, it is extremely important to be able to focus your mind on it and sincerely practice the teachings in your daily life. All of us can see that we tend to indulge in religious favouritism by saying, "I belong to this or that religion", rather than making effort to control our agitated minds. This misuse of religion, due to our disturbed minds, also sometimes creates problems.

I know a physicist from Chile who told me that it is not appropriate for a scientist to be biased towards science because of his love and passion for it. I am a Buddhist practitioner and have a lot of faith and respect in the teachings of the Buddha. However, if I mix up my love for and attachment to Buddhism, then my mind shall be biased towards it. A biased mind, which never sees the complete picture, cannot grasp the reality. And any action that results from such a state of mind will not be in tune with reality. As such it causes a lot of problems.

According to Buddhist philosophy, happiness is the result of an enlightened mind whereas suffering is caused by a distorted mind. This is very important. A distorted mind, in contrast to an enlightened mind, is one that is not in tune with reality.

Any issue, including political, economic and religious activities human beings pursue in this world, should be fully understood before we pass our judgement. Therefore, it is very important to know the causes. Whatever the issue, we should be able to see the complete picture. This will enable us to comprehend the whole story. The teachings offered in Buddhism are based on rationality, and I think are very fruitful.

Today, a lot of people from different religious backgrounds are present here. In every religion, there are transcendent things that are beyond the grasp of our mind and speech. For example, the concept of God in Christianity and Islam and that of wisdom truth body in Buddhism are metaphysical, which is not possible for an ordinary person like us to realise. This is a common difficulty faced by every religion. It is taught in every ­religion, including Christianity, Buddhism, Hinduism and Islam, that the ultimate truth is driven by faith.

I want to emphasise that it is extremely important for practitioners to sincerely believe in their respective religions. Usually, I say that it is very important to distinguish between "belief in one religion" and "belief in many religions". The former directly contradicts the latter. Therefore, we should resolutely resolve these contradictions. This is possible only by thinking in contextual terms. A contradiction in one context might not be the same in the other. In the context of one person, a single truth is closely associated with a single source of refuge. This is of extreme necessity. However, in the context of society or more than one person it is necessary to have different sources of refuge, religions and truths.

In the past it was not a major problem because nations remained aloof from each other with their own distinct religion. However, in today's close and inter-connected world there are so many differences amongst various religions. We must obviously resolve these problems. For example, there have been a lot of religions in India for the past thousand years. Some of them were imported from outside whereas some have grown in India itself. Despite this, the fact is that these religions have been able to coexist with each other, and the principle of Ahimsa has really flourished in this country. Even today, this principle has a strong bearing on every religion. This is very precious and India should really take pride in it.

Ladakh has been a predominantly Buddhist area 'for so many centuries. But other religions such as Islam, Christianity, Hinduism and Sikhism have also flourished here. Although it is natural for the people of Ladakh to have attachment to and love for their own religions, yet this place has a very peaceful environment with no major problems of religious intolerance. During my maiden visit to Ladakh, I heard elderly Muslims using the phrase "community of sangha" in their speeches. Although such phrases are not found in Islam, yet a reference of this kind invokes a lot of trust amongst the Buddhists. Therefore, people from different religious background in Ladakh are very close to each other and live in harmony.

As far as the Muslims are concerned it is appropriate for them to have complete devotion to Allah while praying in the mosques. This is also the same with Buddhists who are completely devoted to the Buddha when they pray in Buddhist temples. A society, which has many religions should also have many prophets and sources of refuge. In such a society it is very important to have harmony and respect amongst the different religions and their practitioners. We must distinguish between belief and respect. Belief refers to total faith, which you must have in your own religion. At the same time you should have respect for all other religions. This tradition of believing in one's own religion and having respect for others is in existence in Ladakh since your forefathers. Therefore you do not have to invent it. The most important thing at the moment is to preserve and promote this tradition. I would like to thank all of you for working hard regarding this and request you to continue to do so in the future.

If a harmonious relationship is established amongst societies and religious beliefs in today's multi-ethnic, multi-religious and multi-cultural world, then it will surely set a very good example for others. However, if all the sides become careless, then there is a danger of imminent problems. In a multi­ethnic  society  the biggest problem is that of between the majority and the minority. For instance, in the capital Leh, Buddhists constitute the majority of the population whereas Muslims belong to the minority community. The majority must consider the minority as their invited guests. The minority, on the other hand, should be able to sensitise with the majority. In other words, both sides should live in harmony. In order to sustain this harmony, both sides should not take lightly the sensitive issues between themselves. Indeed, the majority should pay attention to and appreciate the views and opinion of the minority. Both sides should discuss and clearly express what they think about the other's view and opinion. The minority, on the other hand, should be careful about where the sensitive issues of the majority lies and express whatever doubts they have in their minds. If problems are resolved in such a friendly manner; then both sides will gain. Suspicion of each other will only harm both communities. Therefore, it is very important to live in harmony and analyse where the opinion of the other lies. The best way to do this is to engage in dialogue, dialogue and dialogue.

Excerpts from His Holiness the Dalai Lama's address to the inter-faith seminar organised by the International Association for Religious Freedom, Ladakh Group, in Leh on 25 August.

Dalai Lama Speaks at William and Mary Hall

October 10, 2012, By Rusty Carter, editor@vagazette.com

WILLIAMSBURG – Like a man dispensing advice and humor to his grandchildren, the 14th Dalai Lama took a crowd of 8,200 people on a journey Wednesday afternoon at William and Mary Hall, covering a range of topics that meandered from green eye shadow, and ugly wives, to 9/11 and the end of the world.

The spiritual leader of the Buddhist world spoke for just over 45 minutes, delivering folksy, simple wisdom.

His reaction to a standing ovation that grew louder when he donned a William & Mary visor? "So, sit down."

He greeted his audience as brothers and sisters, noting that "fundamentally, we are the same beings."

The lecture centered on compassion, cautioning that many of man's problems are self-created.

"There's too much emphasis on the secondary level of differences in religion, differences in race, in color, in nationality. If I say Buddhism is better, my attitude creates a barrier.

"Nobody wants problems. Even those able to handle problems, this person wishes for less problems. No one is thinking, 'I want more serious problems to handle.' That's foolish thinking."

The Dalai Lama suggested there is a new reality to the world, discounting the idea that history repeats itself. "We have to find a new way of thinking, new approaches to problems. We must study the reality."

To that end, he felt the United States was too quick to rely on force, noting that "unexpected consequences often happen."

He recalled meeting former President George W. Bush. "I really love him. He's a nice person ... on a human level. Some of his policies, I have reservations about."

That led into an explanation of compassion. The Dalai Lama recalled attending a conference in Delhi, India that dealt with health care. "No one asked religion or nationality. They took care of the sick as human beings.

"We're the same. We're born the same. We die the same. Our reproduction is the same."

He said that animals show compassion for their own, as mothers care for their young. Humans, however, have the ability to extend companion to enemies. "Only humans have that compassion. If we extend that compassion to our enemies, maybe one day they will become good friends."

The Dalai Lama sprinkled humor into his lecture at regular intervals. While talking about compassion, he spoke of a group of Cubans he once met. "They said they prayed to God to please bring [Fidel] Castro to heaven as soon as possible. They didn't like him as a leader, but they wanted a good ending."

Talking about young adults, the Dalai Lama noted that young ladies "spend lots of money on cosmetics. They put this green color on," waving his hand in front of his face and just above his eyes. "It looks very strange."

That served as a metaphor to talk about inner beauty and lasting relationships. With it came another story.

"In the '60s in India, one Tibetan, his wife was not ... attractive." Laughter spread throughout the hall. "I told him that his wife was not that attractive. He said 'attractive no, but inner beauty is very good.' I had no further argument."

Responding to pre-submitted questions from students, the Dalai Lama took on a few more serious topics.

Asked about how people of diverse religions can work and live together, he talked about speaking at a 9/11 commemoration a year after the terrorist attacks.

"Because of one act by one group of people, to characterize the whole Muslim religion as bad is totally wrong," he said.

He noted that Buddhists suffered greatly under Muslim rule in India. "The past is the past," he added.

To a question about the use of technology in today's world, the Dalai Lama said he went two years without "opening his television." When a young visitor asked how he passed the time, he said "Mostly, I think. I meditate about life, about the world. I analyze."

The Dalai Lama recalled a question from one person about the prediction based on a Mayan calendar that the world will end this December. The person wanted to know if he believed it was true.

"I said, 'No.' Buddha's teachings are supposed to last 5,000 years. It's only been 2,500 so there's at least another 2,500 years to go."

Dalai Lama Quotes, Quotations, Sayings, Words, Wisdom

“All major religious traditions carry basically the same message, that is love, compassion and forgiveness the important thing is they should be part of our daily lives.”

“I believe that the very purpose of life is to be happy. From the very core of our being, we desire contentment. In my own limited experience I have found that the more we care for the happiness of others, the greater is our own sense of well-being. Cultivating a close, warmhearted feeling for others automatically puts the mind at ease. It helps remove whatever fears or insecurities we may have and gives us the strength to cope with any obstacles we encounter. It is the principal source of success in life. Since we are not solely material creatures, it is a mistake to place all our hopes for happiness on external development alone. The key is to develop inner peace.”

“Be kind whenever possible. It is always possible.”

“I believe that the very purpose of our life is to seek happiness. That is clear. Whether one believes in religion or not, whether one believes in this religion or that religion, we all are seeking something better in life. So, I think, the very motion of our life is towards happiness…”

“Happiness is not something ready made. It comes from your own actions.”

“Remember that not getting what you want is sometimes a wonderful stroke of luck.”

“I find hope in the darkest of days, and focus in the brightest. I do not judge the universe.”

“Our prime purpose in this life is to help others. And if you can’t help them, at least don’t hurt them.”

“If you can, help others; if you cannot do that, at least do not harm them.”

“This is my simple religion. There is no need for temples; no need for complicated philosophy. Our own brain, our own heart is our temple; the philosophy is kindness.”

“If you have a particular faith or religion, that is good. But you can survive without it.”

“If you have a particular faith or religion, that is good. But you can survive without it.”

“If you want others to be happy, practice compassion. If you want to be happy, practice compassion.”

“As human beings we all want to be happy and free from misery… we have learned that the key to happiness is inner peace. The greatest obstacles to inner peace are disturbing emotions such as anger, attachment, fear and suspicion, while love and compassion and a sense of universal responsibility are the sources of peace and happiness.”

“In the practice of tolerance, one’s enemy is the best teacher.”

“Open your arms to change, but don’t let go of your values.”

“It is necessary to help others, not only in our prayers, but in our daily lives. If we find we cannot help others, the least we can do is to desist from harming them.”

“All major religious traditions carry basically the same message, that is love, compassion and forgiveness … the important thing is they should be part of our daily lives.”

“It is very important to generate a good attitude, a good heart, as much as possible. From this, happiness in both the short term and the long term for both yourself and others will come.”

“Happiness is not something ready made. It comes from your own actions.”

“Love and compassion are necessities, not luxuries. Without them humanity cannot survive.”

“We can never obtain peace in the outer world until we make peace with ourselves.”

“My religion is very simple. My religion is kindness.”

“Be kind whenever possible.It is always possible.”

“Old friends pass away, new friends appear. It is just like the days. An old day passes, a new day arrives. The important thing is to make it meaningful: a meaningful friend – or a meaningful day.”

“Our prime purpose in this life is to help others. And if you can’t help them, at least don’t hurt them.”

“Sleep is the best meditation.”

“Sometimes one creates a dynamic impression by saying something, and sometimes one creates as significant an impression by remaining silent.”

“The purpose of our lives is to be happy.”

“The roots of all goodness lie in the soil of appreciation for goodness.”

“The ultimate authority must always rest with the individual’s own reason and critical analysis.”

“There is no need for temples, no need for complicated philosophies. My brain and my heart are my temples; my philosophy is kindness.”

“This is my simple religion. There is no need for temples; no need for complicated philosophy. Our own brain, our own heart is our temple; the philosophy is kindness.”

“Today, more than ever before, life must be characterized by a sense of Universal responsibility, not only nation to nation and human to human, but also human to other forms of life.”

“We can live without religion and meditation, but we cannot survive without human affection.”

“We can never obtain peace in the outer world until we make peace with ourselves.”

“Where ignorance is our master, there is no possibility of real peace.”

“Whether one believes in a religion or not, and whether one believes in rebirth or not, there isn’t anyone who doesn’t appreciate kindness and compassion.”

“With realization of one’s own potential and self-confidence in one’s ability, one can build a better world.”

Thank you to the Dalai Lama Renaissance documentary film for these wonderful quotes!