Dalai Lama Quotes & Words of 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!

The Dalai Lama on Laughter

Why I Laugh

In an excerpt from his new book, My Spiritual Journey, The Dalai Lama shares his belief in the surprising power of laughter and smiles to reach other people, even our enemies.

I Am a Professional Laugher

I have been confronted with many difficulties throughout the course of my life, and my country is going through a critical period. But I laugh often, and my laughter is contagious. When people ask me how I find the strength to laugh now, I reply that I am a professional laugher. Laughing is a characteristic of the Tibetans, who are different in this from the Japanese or the Indians. They are very cheerful, like the Italians, rather than a little reserved, like the Germans or the English.

My cheerfulness also comes from my family. I come from a small village, not a big city, and our way of life is more jovial. We are always amusing ourselves, teasing each other, joking. It’s our habit.

To that is added, as I often say, the responsibility of being realistic. Of course problems are there. But thinking only of the negative aspect doesn’t help to find solutions and it destroys peace of mind. Everything, though, is relative. You can see the positive side of even the worst tragedies if you adopt a holistic perspective. If you take the negative as absolute and definitive, however, you increase your worries and anxiety, whereas by broadening the way you look at a problem you understand what is bad about it, but you accept it. This attitude comes to me, from my practice and from Buddhist philosophy, which help me enormously.

I often say jokingly that a truly selfish person must be altruistic!

Take the loss of our country, for example. We are a stateless people, and we must confront adversity along with many painful circumstances in Tibet itself. Nevertheless, such experiences also bring many benefits.

As for me, I’ve been homeless for half a century. But I have found a large number of new homes throughout the vast world. If I had remained at the Potala, I don’t think I would have had the chance to meet so many personalities, so many heads of state in Asia, Taiwan, the United States, and Europe, popes as well as many famous scientists and economists.

The life of exile is an unfortunate life, but I have always tried to cultivate a happy state of mind, appreciating the opportunities this existence without a settled home, far from all protocol, has offered me. This way I have been able to preserve my inner peace.

I Love the Smile, Unique to Humans

If we are content just to think that compassion, rationality, and patience are good, that is not actually enough to develop these qualities. Difficulties provide the occasion to put them into practice. Who can make such occasions arise? Certainly not our friends, but rather our enemies, for they are the ones who pose the most problems. So that we truly want to progress on the path, we must regard our enemies as our best teachers.

For whoever holds love and compassion in high esteem, the practice of tolerance is essential, and it requires an enemy. We must be grateful to our enemies, then, because they help us best engender a serene mind! Anger and hatred are the real enemies that we must confront and defeat, not the “enemies” who appear from time to time in our lives.

Of course it is natural and right that we all want to have friends. I often say jokingly that a truly selfish person must be altruistic! You have to take care of others, of their well-being, by helping them and serving them, to have even more friends and make more smiles blossom. The result? When you yourself need help, you will find all you need! On the other hand, if you neglect others’ happiness, you will be the loser in the long run. Is friendship born of arguments, anger, jealousy, and unbridled competition? I don’t think so. Only affection produces authentic friends.

In contemporary materialistic society, if you have money and power you have the impression of having a lot of friends. But they aren’t your friends; they are the friends of your money and power. If you lose your wealth and influence you will have trouble finding those people again.

Unfortunately, so long as things are going well, we think we can get along by ourselves. However, as our situation and health decline, we soon realize how wrong we were. That is when we understand who really helps us. To prepare ourselves for such a time, by making true friends who are useful when we need them most, we must cultivate altruism.

As for me, I always want more friends. I love smiles, and my wish is to see more smiles, real smiles, for there are many kinds—sarcastic, artificial, or diplomatic. Some smiles don’t arouse any satisfaction, and some even engender suspicion or fear. An authentic smile, though, arouses an authentic feeling of freshness, and I think the smile belongs only to human beings. If we want those smiles, we must create the reasons that make them appear.

http://www.amazon.com/My-Spiritual-Journey-ebook/dp/B003VIWRM2

Original article link:
http://www.thedailybeast.com/articles/2010/10/24/dalai-lama-on-laughter-and-compassion.html

Dalai Lama Speaks to Youth on Compassion & Love in Germany

DHARAMSHALA, September 21: Tibetan spiritual leader His Holiness the Dalai Lama, currently in the last leg of his ten - day Europe tour said that Children of twenty-first century should resolve conflicts and problems through dialogue instead of resorting to violence.

In Hanover, Germany, the Dalai Lama met with school students, spoke to the press and gave public talks on ‘Young People’s Contribution to a Peaceful World’ and ‘Ethics for the Young Generation and Strength through Compassion and Solidarity’.

His Holiness visited Wunstorf, a small town of 40,000 people and met with the Mayor of Wunstorf, Rolf Axel Eberhardt and his wife on Thursday. He then travelled to nearby Steinhude on the southern shore of Lake Steinhude, where he was the guest of the local school meeting in a large marquee.

“You need education, but you also need a vision for the future,” said the 78 year Nobel Laureate. “It (education) should also involve instructions about our minds and emotions. The world has become smaller and what happens in one place has repercussions in another. Among the 7 billion human beings alive today we have many problems, including violence and war, which are man-made problems.”

His Holiness also shared his childhood life and his relation with his parents. His Holiness also noted the importance of learning ethics or moral values in education courses.

Later in the day, His Holiness then gave a public talk to over 4000 people at Badainsel Steinhude, where the Tibetan leader said that love and compassion are important for human beings to live together.

“Some people consider the practice of love and compassion is only related to religious practice and if they are not interested in religion they neglect these inner values. But love and compassion are qualities that human beings require just to live together.”

His Holiness then explained that one need to have tolerance and patience to protect the sense of compassion.

“Sometimes people take these qualities to be signs of weakness. But they’re not, he said. “Anger is a sign of weakness. Genuine compassion and self-confidence are based on deep inner strength, which is expressed through tolerance and forgiveness.”

His Holiness then visited the Vietnamese Vien Giac Monastery. He said that the teaching of the Buddha, whether in the west or east, remains the same although the cultural trappings may change. "But it is the teaching we should pay attention to rather than the culture," he said in his answer to a question by one of the Vietnamese devotees.

He then proceeded to the Hanover Airport from where he flew back to India.

Original article with photos:
http://www.phayul.com/news/article.aspx?article=Dalai+Lama+speaks+to+youth+on+compassion+and+love+in+Germany&id=34022

Dalai Lama on Freedom

When you are free, you understand freedom.  When you are not free, you  might understand it more. 

I have often experienced up-close situations where people are not free.

His Holiness, the 14th Dalai Lama explains, “Today, the values of democracy, open society, respect for human rights, and equality are becoming recognized all over the world as universal values.

To my mind there is an intimate connection between democratic values and the fundamental values of human goodness.

Where there is democracy there is a greater possibility for the citizens of the country to express their basic human qualities, and where these basic human qualities prevail, there is also a greater scope for strengthening democracy. Most importantly, democracy is also the most effective basis for ensuring world peace.”

I spent time in Warsaw, Poland during the Solidarity Movement when the country was occupied by Russian communists and a state of war—martial law—was enforced. Curfews restricted movement, shops ran out of food and basics.

Luxury items such as coffee were non-existent.  The people I interviewed supported the Solidarity workers who were trying to re-gain control of their country. They wanted freedom. 

I did not know how difficult my situation would be, until I arrived.  But strangers eased my distress.

According to His Holiness, “We also need to focus on cultivating good human relations, for, regardless of differences in nationality, religious faith, race, or whether people are rich or poor, educated or not, we are all human beings.

When we are facing difficulties, we invariably meet someone, who may be a stranger, who immediately offers us help. We all depend on each other in difficult circumstances, and we do so unconditionally. We do not ask who people are before we offer them help. We help because they are human beings like us.”

When the Russian KGB (State Security Committee) detained me and took me in for questioning, I was terrified. 

However, the interrogating officer ended up helping me.  He had a fern plant on his tiny window sill. It was struggling to stay alive in the cold and lack of light.  I commented on the plant and we struck up a conversation about keeping ferns healthy in the deep of winter. 

He was impressed by my Polish which I had learned as a child from my Polish grandmother and soon I was released.

He urged me to take the first available flight out of Poland when air travel resumed. And when he handed back my passport we smiled at each other with loving kindness and respect.

“Peace starts within each one of us,” The Embodiment of the compassion of Avalokiteshvara assures us.

“When we have inner peace, we can be at peace with those around us. When our community is in a state of peace, it can share that peace with neighboring communities and so on. When we feel love and kindness toward others, it not only makes others feel loved and cared for, but it helps us also to develop inner happiness and peace.”

Today Poland is a free country.

By Terry Reis Kennedy, Dec 10, 2012, Deccan Herald

The Dalai Lama on Mindfulness, Compassion, and Rabid Dogs

Published on June 3, 2009 by Jonathan S. Kaplan, Ph.D. in Urban Mindfulness

Last month, I attended a two-day conference on meditation and psychotherapy co-sponsored by Harvard Medical School. The theme of the conference was "Wisdom and Compassion", featuring the Dalai Lama as the main speaker. In a previous post, I discussed the refreshing novelty of his frequently professed ignorance
In this post, I wanted to share a few insights and observations that he did offer.

Mindfulness is Important

Not surprisingly, the Dalai Lama emphasized the importance of mindfulness. He explained that wisdom and compassion can be cultivated through "mental engagement" with an object and aspiration, respectively. In other words, we become wise through deepening our understanding of things around us, and we become compassionate by focusing on compassion. He noted that mindfulness is relevant for both: it helps us maintain our focus, whether on a particular fact or goal.

City Living is Particularly Challenging

Dr. Judith Jordan, one of the Founding Fellows and current Director of the Jean Baker Miller Training Institute, inquired about cross-cultural differences in relationships and autonomy. She observed that Western culture (and psychotherapy) emphasizes separateness and individuality, while Eastern culture emphasizes interdependence and collectivism.

The Dalai Lama opined that there is "no big difference" between the West and East mentally, emotionally, and physically. However, there is a "difference between the big city and countryside." He indicated that urban environments cultivate a mental state in which people more concerned with money, which gives rise to more anxiety and stress. He also noted that rich people are more likely to experience "destructive emotions" (e.g., jealousy, arrogance, etc.) and a decreased sense of community. As a result, he noted--somewhat self-consciously--that it is even more important to mindfully maintain humility and connectedness when when you become "an object of reverence."

"Wrong is Wrong"

Judith Herman, founder of the Victims of Violence program in Boston, asked a question about the limits of compassion, especially relative to perpetrators of violence. She noted that there is an apparent burden on the survivor of violence to forgive in order to more forward. The Dalai Lama responded by delineating two levels of compassion. In the first level, one seeks to understand compassion intellectually and consider factually what has happened, which can promote a sense of attachment to our selves and loved ones (i.e., me vs. "him/her"). As a result, it can lead to hatred or anger directed against the perpetrator. In the second level, one trains to cultivate compassion through a genuine sense of concern for others, including the perpetrator. At this level, one is capable of doing two things: (1) oppose the "wrongful acts" done by someone else; and (2) recognize the inherent humanity of that person. He suggested that it is possible to take the following compassionate action: (1) feel solidarity in the fact that all human beings want to overcome suffering; (2) point out what is wrong in the behavior, out of concern for the individual; (3) consider the well-being of all society, which suggests that wrong doers deserve justice. He added, "Wrong is wrong. We have to make it clear."


Metta Won't Stop a Rabid Dog

Many times during the meeting, the Dalai Lama reflected on the complexity of the human condition, and our collective inability to provide simple solutions to life's circumstances. He noted, for example, "For mental problems, there is not one antidote." What this means, of course, is that the cultivation of any one single attribute--whether compassion, wisdom, or mindfulness--is not sufficient. Compassion is a wonderful attribute to develop, but it has limits. As the Dalai Lama stated simply, "If a mad dog is coming towards you, compassion is no use. You need to use your intelligence." It might also help if you can run really, really fast...

Dalai Lama's Familiar Message Still Delights

Spiritual leader brings words of peace and tolerance to Maryland students.

The Dalai Lama urges peace, compassion and dialogue — all of which seem in short supply in Tibet, the land he fled in 1959 and now is roiled by tensions between its Chinese rulers and nationalists yearning for their spiritual leader's return.

He never mentioned Tibet's troubles Tuesday in a lecture at the University of Maryland. But he decried violence to solve political problems. "The worst thing about it, it is always unpredictable," he said. "It may create unexpected consequences."

The 14th Dalai Lama's American visit follows by two weeks the deaths of three more Tibetans by self-immolation. Since 2011, more than 100 Tibetans have died after setting themselves on fire to protest Chinese policies and call for the Dalai Lama's return from exile.

For the past half-century, he has been based in northern India, site of Tibet's government in exile. He retired as head of it two years ago.

In his unscripted talk to about 15,000 people at the university basketball arena, the 1989 Nobel Peace Prize winner did mention other disputes — between Catholics and Protestants in Northern Ireland, between Sunni and Shiite Muslims in the Middle East and between Muslims and Buddhists in India.

He called on people to "respect even your enemy — talk, shake hands, make clear your differences."

There wasn't much new in his remarks. As he admitted, "Wherever I go, I always talk about this. … My brain becomes almost like a machine."

Few in the audience seemed to mind. It was less a lecture than a love fest, starting with the standing ovation when he walked on stage. "He's got such an awesome spirit. You want to listen to him," said Jamal Scott, 18, of Baltimore.

The Dalai Lama opposes self-immolation as a political tactic, saying it offends the sacredness of life. But the Chinese government says the campaign is inspired by him or his followers to create a separate Tibetan state.

Dressed in maroon monk's robes and sporting a buzz cut, the 77-year-old alternately challenged and charmed his audience.

He told its younger members that this is their century and "you have the opportunity and the responsibility to create a new world, a happier world ... on the basis of the oneness of humanity."

http://www.usatoday.com/story/news/nation/2013/05/07/dalai-lama-tibet/2140787/

Dalai Lama: 50 Thoughts for a Better World

On his 78th birthday, the Dalai Lama has highlighted 50 ideas that can help achieve world peace.

Below is an article published by Times of India:

1) If people trust you, you have no grounds for fear, suspicion or jealousy.
2) Despite the superficial differences between us, we need to have a sense that all 7 billion human beings belong to one human family.
3) What we do need to do is to find ways to incorporate advice about warm-heartedness into our education system.
4) When we develop care and concern by thinking of others not as ‘them’ but ‘us’, there is no room for bullying, exploitation or deceit.
5) Genuine peace is based on inner peace, because you cannot build peace on the basis of anger.
6) Our real guide is our own mind, our sense of reason. We naturally have self-interest, but it should be wise rather than foolish self-interest by taking others' needs into account as well as ours.
7) I feel that each of us has the potential to make some contribution, and together, working with a clear aim, we can change our world.
8) Human happiness depends on taking others into account.
9) If we make consistent effort, based on proper education, we can change the world.
10) It is expressions of affection, rather than money and power, that attract real friends.
11) We need to strengthen such inner values as contentment, patience and tolerance, as well as compassion for others.
12) Everybody wants a happy life and a peaceful mind, but we have to produce peace of mind through our own practice.
13) Just as ripples spread out when a single pebble is dropped into water, the actions of individuals can have far-reaching effects.
14) Serving and helping others out of compassion is non-violence in action.
15) Most of our problems are related to the mind, so we have to work to reduce our destructive emotions.
16) If we can refrain from harming others in our everyday actions and words, we can start to give more serious attention to actively doing good.
17) Placing all our hope on material development is clearly mistaken; the ultimate source of happiness is within us.
18) If we can cultivate a concern for others, keeping in mind the oneness of humanity, we can build a more compassionate world.
19) It’s unrealistic to think that the future of humanity can be achieved only on the basis of prayer. What we need is to take action.
20) Concern for others’ well-being reduces fear and suspicion, prompting the openness and transparency that gives rise to trust and friendship.
21) Anger, hatred and jealousy can never solve problems. Only affection, concern and respect can do that.
22) Refraining from harm - not out of fear, but out of concern for others, their well-being and out of respect - is non-violence.
23) Whether we are happy or not depends on our attitude; compassion, for instance, leads to a calmer mind.
24) Education is the way to achieve far-reaching results; it is the proper way to promote compassion and tolerance in society.
25) Healthy, happy families and a healthy peaceful nation are dependent on warm-heartedness.
26) The challenge today is to convince people of the value of truth, honesty, compassion and a concern for others.
27) To make this a century of dialogue, we need to find ways to promote a greater awareness of the oneness of humanity.
28) It is vital that when educating our children’s brains, we do not neglect to educate their hearts by nurturing their compassionate nature.
29) If you are honest, truthful, and transparent, people trust you.
30) Just as we encourage physical hygiene to preserve our health, we also need a sense of emotional or mental hygiene too.
31) We live in a world in which we are dependent on others; we cannot expect to fulfil our goals while disregarding others’ needs.
32) We forget that despite the superficial differences between us, people are equal in their basic wish for peace and happiness.
33) People think of animals as if they were vegetables, and that is not right. We have to change the way people think about animals. I encourage the Tibetan people and all people to move toward a vegetarian diet that doesn’t cause suffering.
34) Sex offers fleeting satisfaction and leads to trouble later, while chastity offers a better life and more independence, more freedom. Problems arising from conjugal life sometimes even lead to suicide or murder...
35) Be kind whenever possible. It is always possible.
36) Happiness is not something ready-made. It comes from your own actions.
37) 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.
38) 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.
39) Love and compassion are necessities, not luxuries. Without them, humanity cannot survive.
40) All major religious traditions carry basically the same message - love, compassion and forgiveness. The important thing is that they should be part of our daily lives.
41) When you are discontent, you always want more, more, more. Your desire can never be satisfied. But when you practice contentment, you can say to yourself: Oh yes. I already have everything that I really need.
42) The purpose of our lives is to be happy.
43) In the practice of tolerance, one's enemy is the best teacher.
44) We can live without religion and meditation, but we cannot survive without human affection.
45) When you practice gratefulness, there is a sense of respect toward others.
46) The roots of all goodness lie in the soil of appreciation for goodness. If you want others to be happy, practice compassion.
47) If you want to be happy, practice compassion.
48) It is important to consider others at least as important as ourselves. This is the essence of spirituality.
49) A number of people have said to me, after hearing my thinking, that their mind becomes much happier, concludes the Dalai Lama. I sure hope fellow seekers feel totally refreshed, like a walk in the rain, after this talk with the adorable and simple spiritual leader.
50) Reflect.

If you like this article, please share it with your friends!

- See more at: http://www.unpo.org/article/16153#sthash.c2hcjSfL.dpuf

The Dalai Lama in Portland: 5 Things I Learned

The Oregonian, May 17, 2013
By Nancy Haught

The whirlwind that was the Dalai Lama's Portland visit has subsided. Like many people who heard him speak, I'm sifting through what I heard him say.
A creature of lists, I've come up with five things I learned during his visit:

1.  His official Twitter account, @DalaiLama, has, as of today, 6,997,345 followers. He follows 0.

2.  He sleeps the way I dream of sleeping ("eight, nine hours" a night). He eats the way I wish I ate (breakfast and lunch, no dinner, sometimes in the evening "two biscuits") and meditates more than I'll ever manage (five hours each morning).

3.  His quotations are deceptively simple: tiny words convey big ideas too large to embrace with ease: "Compassion is the key factor to one's own well-being . . . . We are social animals . . . . those dogs always barking often remain lonely."

4.  There can be calm in the eye of a storm: Amidst constantly shifting timelines, barking dogs, the steely gaze of cookie-cutter security agents, standing ovations and awkward bows, the Dalai Lama moves unperturbed. As 10,000 people waited patiently, he took the time to dig through his cloth bag to find a trinket for the child who didn't seem all that impressed with him in the first place.

5.  Love, he prefers the word "compassion," is not spontaneous. It's cultivated through practice. As it grows, compassion crowds out anger, bitterness, betrayal and selfishness. Attachment is easier and always fatal.

Interview with The Dalai Lama

by Edie Weinstein-Moser

The rising temperature on a mid-July early morn, couldn’t come close to matching the warmth in the hearts of those gathered in the courtyard of the Kalmyk Temple of Saint Zokava at the Kalmyk Brotherhood Society in a working class neighborhood in Philadelphia. The radiance of the sun was eclipsed by that of the sparkle in the eyes of the man for whom several hundred people waited hours to catch a glimpse. An eclectic blend of humanity ranged from infants held in laps to elders sitting in the shade, dressed in rainbow-hued Tibetan and Kalmyk attire and Western garb.

Kalmyks are ethnic Mongolians who are in alignment with Tibetan Buddhism. It was they who issued the invitation for His Holiness to come to Philadelphia for the first time in 18 or so years.

Multi-colored Tibetan prayer flags draped the back of the courtyard and a vine encrusted brick wall bore a yellow and teal colored banner that read in Tibetan "The Philadelphia Tibetan Association Welcomes His Holiness, The Dalai Lama, the Reincarnation of Avalokiteshvara ("Embodiment of Compassion" in Tibetan Buddhism) We Are Very Blessed For Your Visit." This was translated for me by a young IT consultant named Dorjee who had traveled from Texas for the occasion. Visitors arrived from all corners of the globe to celebrate the arrival of this human symbol of grace in the midst of turmoil.

The 73 year old political and spiritual leader of a government in exile, now resides in Dharamsala, India, since the 1959 takeover of his mother-land of Tibet by the Chinese government. He seems to view the world as his home.

The aroma of sweet incense wafted through the air, mirrored only by the sounds of lilting music that filled the courtyard, creating the atmosphere for what was to transpire shortly. There was a sense of respectful anticipation and when His Holiness, the 14th Dalai Lama stepped out of the limousine, a sharp intake of breath was audible and a reverent sense of welcome palpable. In a presentation before those gathered, His Holiness spoke of the Kalmyk culture needing to continue through education of the next generation, since many of their elders were moving on to their next incarnation. Listening with rapt attention, mala (prayer beads) ran through the fingers of those in the seats inside the temple as well as those still standing in the courtyard, His Holiness’ message being transmitted through speakers so all could hear. At the completion of the morning’s event, a red prayer cord and Borstk, which is a traditional Kalmyk pastry, was blessed by His Holiness and offered to the departing crowd.

Later in the day, in the elegant Verizon Hall in the Kimmel Center, a capacity crowd filled the seats as they enjoyed elaborately costumed and choreographed Kalmyk and Tibetan folk music and dances, as well as mono-tonal Tibetan chanting offered by the Drepung Gomang monks who travel the world to create exquisite sand mandalas, which when complete, are disassembled to represent the Buddhist concept of impermanence.

To the sound of thundering applause, His Holiness walked on stage, bowed three times and then prostrated himself before the image of the Buddha emblazoned on a 50 foot tall tapestry, known as a thangka. Taking off his sandals, he nestled cross legged in a radiantly orange chair to begin his teachings on "Buddhism in the 21st Century." His first words indicated that he was "Very happy to be here once more in this famous city," and then he made reference to the Liberty Bell and encouraged people to "fill up the crack with our own efforts."

The Dalai Lama indicated that Buddhism reflects three components "Science, philosophy and religion, but the top priority is unity, to minimize fear and hatred and increase love, compassion and forgiveness."

After the presentation, His Holiness was surprised by a large sheet cake in celebration of his 73rd birthday on July 6th. A delighted smile spread across his face, as he seemed not to be aware of the ritual of blowing out the candle. He then cut a large piece from the middle of the cake and ate with great enthusiasm. There was plenty left to share with his guests in the lobby as they exited the building, enjoying what seemed like manna from heaven.

Greg Schultz, of Glenside, PA who was the manager of the event at the Kimmel Center , describes himself as " a practicing Tibetan Buddhist and close friend of the Tibetan people. His Holiness’ message of peace and non-violence as being internal rather than external resonates deep within my very being. There was a moment when he greeted me with a gentle embrace with his head nestled on my shoulder and mine on his. This lasted for what seemed several minutes and left me feeling infinite joy and deep gratitude for all humanity."

For this journalist, what occurred the next day, fulfilled a twenty- year long dream, that of interviewing His Holiness. Ushered into a hotel room past a gauntlet of Philadelphia police officers and secret service agents, I found myself face to face with a man whose image had surrounded me, for the interceding years, as I had set intention for this day to occur. Immersing myself in the manifestation process, his photo is in my car, on a wall in my office and on several vision boards I had created over the years; the seed planting had blossomed into an exquisite garden. A delightful twinkle appeared in his eyes as he made contact with mine, which at that moment, were filling with tears. I approached him, katah ( a traditional white silk scarf) in hand, to complete a ritual which involved holding it in prayer pose across my hands. He bowed, took it from me, blessed it, draped it around my neck and then drew me into a hug. He then motioned for me to sit nearby to begin our conversation. Periodically, His Holiness would reach over to touch my arm, to make a point. Despite speaking fluent English, a translator was nearby to offer assistance when His Holiness searched for the occasional word. His speech is lilting and not always in keeping with grammatic flow. I have maintained the form of communication he used, for authenticity and to offer the flavor of the conversation. My intention is for readers to see the man behind the icon. He shared that he sleeps 8 or 9 hours per night, completes work at 4:30 p.m. each day, eats no dinner and then arises at 3:30 a.m. for several hours of meditation. Much of his work now is teaching, less the political leader and more in the professorial and spiritual roles.

Edie: How do you, as a human being, embody the spiritual and as a spiritual being, embody the human?


Dalai Lama: I’m nothing special, just an ordinary human being. That’s why I always describe myself as a simple Buddhist monk. Different people describe me in a different ways. Some describe me as the living Buddha. Nonsense. Some describe me as ‘God-king.’ Nonsense. Some consider me as a demon or a wolf in Buddhist robes. That also, I think nonsense. I am simply just one monk. That’s all. Then here, the certain temple rule, this seems to me to have a certain responsibility to look after the well-being of society and look after Buddhism and culture. I consider these part of the practice of spirituality. There is no competition between spiritual practice and party politics. That is outdated. We already, since 2001, have elected political position. My position is semi-retired. I am looking forward to complete retirement.


Edie: What would complete retirement look like for you?


Dalai Lama: More time to meditate and preparation for next life. I have three commitments. Number one commitment is promotion of human value. Number two commitment is promotion of race harmony. Number three commitment is about Tibet. My retirement is the third commitment. The previous two commitments, to my death, I have committed.


Edie: What brings you joy?


Dalai Lama: Joy, I think, talking with people and my own motivation is sincere. I consider others as just brothers and sisters. Nothing barrier. I think you notice, like yesterday, when I talk to a few thousand people, I just feel I am talking to an old friend. Like that. I never felt some kind of distance, so therefore, I feel one source of happiness. In that kind of atmosphere, my experience seems some benefit to some people. I feel like my life is something purposeful. Many people have told me that after they listen to my talk, some point which I made, they got certain ideas and their whole life is changed. They are happier. One scientist had discussions about love and compassion. Usually, he felt irritation. After our meeting, for some months, anger never come.


Edie: You speak a great deal about compassion. It seems easy to have compassion for those we feel are like ourselves. When faced with those whose values feel different or even threatening, how can we allow for that same type of understanding?


Dalai Lama: Basically, there are not much differences. They also want happy life. Their method is different. On secondary level, always differences. Faith differences, culture differences, racial differences. Even within one person, yesterday and today, there are differences. We must look at a deeper level. I feel many problems that we are facing, are man-made problems, we have too much emphasis on this secondary thing, forgetting our foundation. At foundation, we are the same human being and we are sharing the same planet. Six billion human beings’ future is my future and my future is never separate from the future of six billion human beings. Those people, whose early life, due to lack of affection, always have suspicion and distrust and always remain distant. They never open their heart to other people. I met an American lady many years ago, much distant. Then I told her about my own difficult experiences and I showed some genuine concern. She responded, "Why are you so concerned about me?" We need more patience. At a fundamental level, we are the same human brothers and sisters. Then forget it. The human mind is very strange. Like that.


Edie: How can we communicate that affection to those who cross our paths and so create a more peaceful planet?


Dalai Lama: Real affection comes from the face. Those political leaders, when they meet, they are always hugging, but not very genuine. Deep, sincerity comes from face and eye. When you entered, you showed that face. I thought, "This is sincere. Not political hugging."


Edie: No, definitely not political hugging. As you recently celebrated your 73rd birthday, I wonder what legacy you want to leave.


Dalai Lama: No, no, no. Many years ago, a New York Times journalist asked me that question. I told her, as a Buddhist practitioner, not allowed. If I take serious my legacy, that means self centered. So, I answer that and then again that lady asked a second time and I answered same way and then a third time and then I lost my temper. If you ask, I may lose my temper. ( Laughter followed.) Your motivation should be sincere and your life should be of benefit to some people. That is the main thing. Don’t care after my death.


Edie: The question wasn’t referring to you as an important figure, but about making a difference in people’s lives every day, that one among six billion. I won’t ask you again. We’re friends, I don’t want to spoil that.


Although the photographers’ camera shutters were clicking away throughout the entire interview, a memorable moment came near the end, when, seemingly posing playfully for the camera, His Holiness leaned back in his chair and with arms behind his head, allowed a last peal of joyous laughter to echo forth, with such gusto that the ripples could reach the homeland that he envisions awaiting his peoples’ return.


To learn more, visit www.dalailama.com


Edie Weinstein-Moser is a journalist, speaker, interfaith minister, therapist and firm believer in dreams come true. Her website is www.liveinjoy.org

Dalai Lama: Does Technology Give Us Peace?

When we rise in the morning and use technology by listening to the radio or reading the newspaper, we are confronted with the same sad news: violence, crime, wars, and disasters. I cannot recall a single day without a report of something terrible happening somewhere. Even in these modern times it is clear that one’s precious life is not safe. No former generation has had to experience so much bad news as we face today; this constant awareness of fear and tension should make any sensitive and compassionate person question seriously the progress of our modern world.

It is ironic that the more serious problems emanate from the more industrially advanced societies. Science and technology have worked wonders in many fields, but the basic human problems remain. There is unprecedented literacy, yet this universal education does not seem to have fostered goodness, but only mental restlessness and discontent instead. There is no doubt about the increase in our material progress and technology, but somehow this is not sufficient as we have not yet succeeded in bringing about peace and happiness or in overcoming suffering.

We can only conclude that there must be something seriously wrong with our progress and development, and if we do not check it in time there could be disastrous consequences for the future of humanity. I am not at all against science and technology – they have contributed immensely to the overall experience of humankind; to our material comfort and well-being and to our greater understanding of the world we live in. But if we give too much emphasis to science and technology we are in danger of losing touch with those aspects of human knowledge and understanding that aspire towards honesty and altruism.

Science and technology, though capable of creating immeasurable material comfort, cannot replace the age-old spiritual and humanitarian values that have largely shaped world civilization, in all its national forms, as we know it today. No one can deny the unprecedented material benefit of science and technology, but our basic human problems remain; we are still faced with the same, if not more, suffering, fear, and tension. Thus it is only logical to try to strike a balance between material developments on the one hand and the development of spiritual, human values on the other. In order to bring about this great adjustment, we need to revive our humanitarian values.

I am sure that many people share my concern about the present worldwide moral crisis and will join in my appeal to all humanitarians and religious practitioners who also share this concern to help make our societies more compassionate, just, and equitable. I do not speak as a Buddhist or even as a Tibetan. Nor do I speak as an expert on international politics (though I unavoidably comment on these matters). Rather, I speak simply as a human being, as an upholder of the humanitarian values that are the bedrock not only of Mahayana Buddhism but of all the great world religions. From this perspective I share with you my personal outlook – that:

1. Universal humanitarianism is essential to solve global problems;
2. Compassion is the pillar of world peace;
3. All world religions are already for world peace in this way, as are all humanitarians of whatever ideology;
4. Each individual has a universal responsibility to shape institutions to serve human needs.

http://www.sharnoffsglobalviews.com/materialism-depression-006/ April 10, 2013

Training the Mind: Verse 2

Whenever I interact with someone,

May I view myself as the lowest amongst all,

And, from the very depths of my heart,

Respectfully hold others as superior.

The first verse pointed to the need to cultivate the thought of regarding all other sentient beings as precious. In the second verse, the point being made is that the recognition of the preciousness of other sentient beings, and the sense of caring that you develop on that basis, should not be grounded on a feeling of pity toward other sentient beings, that is, on the thought that they are inferior. Rather, what is being emphasized is a sense of caring for other sentient beings and a recognition of their preciousness based on reverence and respect, as superior beings. I would like to emphasize here how we should understand compassion in the Buddhist context. Generally speaking, in the Buddhist tradition, compassion and loving kindness are seen as two sides of same thing. Compassion is said to be the empathetic wish that aspires to see the object of compassion, the sentient being, free from suffering. Loving kindness is the aspiration that wishes happiness upon others. In this context, love and compassion should not be confused with love and compassion in the conventional sense. For example, we experience a sense of closeness toward people who are dear to us. We feel a sense of compassion and empathy for them. We also have strong love for these people, but often this love or compassion is grounded in self-referential considerations: "So-and-so is my friend," "my spouse," "my child," and so on. What happens with this kind of love or compassion, which may be strong, is that it is tinged with attachment because it involves self-referential considerations. Once there is attachment there is also the potential for anger and hatred to arise. Attachment goes hand in hand with anger and hatred. For example, if one's compassion toward someone is tinged with attachment, it can easily turn into its emotional opposite due to the slightest incident. Then instead of wishing that person to be happy, you might wish that person to be miserable.

True compassion and love in the context of training of the mind is based on the simple recognition that others, just like myself, naturally aspire to be happy and to overcome suffering, and that others, just like myself, have the natural right to fulfill that basic aspiration. The empathy you develop toward a person based on recognition of this basic fact is universal compassion. There is no element of prejudice, no element of discrimination. This compassion is able to be extended to all sentient beings, so long as they are capable of experiencing pain and happiness. Thus, the essential feature of true compassion is that it is universal and not discriminatory. As such, training the mind in cultivating compassion in the Buddhist tradition first involves cultivating a thought of even-mindedness, or equanimity, toward all sentient beings. For example, you may reflect upon the fact that such-and-such a person may be your friend, your relative, and so forth in this life, but that this person may have been, from a Buddhist point of view, your worst enemy in a past life. Similarly, you apply the same sort of reasoning to someone you consider an enemy: although this person may be negative toward you and is your enemy in this life, he or she could have been your best friend in a past life, or could have been related to you, and so on. By reflecting upon the fluctuating nature of one's relationships with others and also on the potential that exists in all sentient beings to be friends and enemies, you develop this even-mindedness or equanimity.

The practice of developing or cultivating equanimity involves a form of detachment, but it is important to understand what detachment means. Sometimes when people hear about the Buddhist practice of detachment, they think that Buddhism is advocating indifference toward all things, but that is not the case. First, cultivating detachment, one could say, takes the sting out of discriminatory emotions toward others that are based on considerations of distance or closeness. You lay the groundwork on which you can cultivate genuine compassion extending to all other sentient beings. The Buddhist teaching on detachment does not imply developing an attitude of disengagement from or indifference to the world or life.

Moving on to another line of the verse, I think it is important to understand the expression "May I see myself lower than all others" in the right context. Certainly it is not saying that you should engage in thoughts that would lead to lower self-esteem, or that you should lose all sense of hope and feel dejected, thinking, "I'm the lowest of all. I have no capacity, I cannot do anything and have no power." This is not the kind of consideration of lowness that is being referred to here. The regarding of oneself as lower than others really has to be understood in relative terms. Generally speaking, human beings are superior to animals. We are equipped with the ability to judge between right and wrong and to think in terms of the future and so on. However, one could also argue that in other respects human beings are inferior to animals. For example, animals may not have the ability to judge between right and wrong in a moral sense, and they might not have the ability to see the long-term consequences of their actions, but within the animal realm there is at least a certain sense of order. If you look at the African savannah, for example, predators prey on other animals only out of necessity when they are hungry. When they are not hungry, you can see them coexisting quite peacefully. But we human beings, despite our ability to judge between right and wrong, sometimes act out of pure greed. Sometimes we engage in actions purely out of indulgence--we kill out of a sense of "sport," say, when we go hunting or fishing. So, in a sense, one could argue that human beings have proven to be inferior to animals. It is in such relativistic terms that we can regard ourselves as lower than others. One of the reasons for using the word "lower" is to emphasize that normally when we give in to ordinary emotions of anger, hatred, strong attachment, and greed, we do so without any sense of restraint. Often we are totally oblivious to the impact our behavior has on other sentient beings. But by deliberately cultivating the thought of regarding others as superior and worthy of your reverence, you provide yourself with a restraining factor. Then, when emotions arise, they will not be so powerful as to cause you to disregard the impact of your actions upon other sentient beings. It is on these grounds that recognition of others as superior to yourself is suggested.

From the DalaiLama.com website. Next week Verse 3.

His Holiness the Dalai Lama Visits St Xavier’s College Mumbai

Mumbai, India, 23 January 2013 - His Holiness the Dalai Lama fulfilled a long-standing invitation and visited St Xavier’s, the venerable Roman Catholic college in the heart of Mumbai. The principal, Fr Frazer Mascarenhas escorted him from his car into the main courtyard, which erupted in cheers as excited students, not only on the ground, but also at the windows and balconies of the upper floors, called out their warm welcome.

When he entered the hall where he was invited to speak, the audience were again welcoming in a way that seemed not just curious, but genuinely pleased to see him.

In his brief words of introduction, Fr Frazer said,

“We share in the Jesuit tradition. We strive not only for academic excellence, but also to enrich the heart and spirit. We are grateful to see you here, for you are one of the few people alive today who are like a conscience for the world. We believe you have a message for the twenty-first century.”

His Holiness responded in a characteristic way, “Spiritual brothers and sisters, young brothers and sisters, when I meet other people like you, I always think we are the same as human beings. This is important. Today, we 7 billion human beings are all the same, emotionally, mentally and physically. We all want to live a happy and successful life and we all have a right to do so.”

He explained that despite this we face many problems and many of them are our own creation. Why? Because we focus on the secondary differences between us - race, nationality or faith and within them whether we are rich or poor, educated or uneducated. At the same time we neglect the fact that we are all members of one human family. We bully, cheat and exploit each other. When this is what goes on, how can we be happy?

He said we are now in the twenty-first century and with our education and all our technical development we ought to be happier, but often even the well-off are unhappy inside. They are stressed, frustrated, mistrustful and suspicious. Yet, we human beings are social animals; we have to live in communities.

Material development alone will not make human beings happier. His Holiness mentioned that he sometimes wonders if animals, when they are not living under threat or danger, are not more content and peaceful than human beings. On the other hand, we have intelligence, this wonderful human brain. And the key to opening up our intelligence is education. But our modern education system often seems to have something missing. It lacks a moral outlook. Today, intelligent, educated people completely devoid of values are not unusual. He mentioned the perpetrators of the 11th September attack on New York as an example. The people who planned that were very sharp. Dull individuals could not have pulled it off, but the result was appalling.

“We need not only a trained intelligence, but also a warm heart. Then a sense of community and a sense of responsibility will arise naturally. Besides imparting knowledge, you Jesuits take care of our moral well being. Christians have made a great contribution to providing an all round education in so many parts of the world. It no longer surprises me to find that in places where people are deeply impoverished, there are Christian brothers and sisters working to uplift the poor and needy.”

Meanwhile, he added, there are also missionaries who explicitly seek to convert others to their faith and of that he does not approve. He says this only leads to trouble. Faith is a matter for personal and individual decision. Fostering harmony among spiritual traditions is one of his life commitments. And in this respect India observes a 1000 year old tradition of different religions live amicably side by side. During his travels abroad, His Holiness often points to India as an example of living religious harmony. This is not just some ancient custom, but something of immediate significance today. The essence of spiritual practice in terms of love, compassion, tolerance and contentment are part of a common message that is supported by various different philosophical points of view.

His Holiness declared that our religious traditions provide humanity with tremendous benefit and he envisages they will continue to do so into the future. However, of the 7 billion people alive today, apparently 1 billion consider themselves to be irreligious. Of the remaining 6 billion, many appear not to be sincere about the faith they profess. Here in India, which is a deeply religious country, countless families make prayers and offerings every day before a religious image or symbol. But when we look at how they lead their day to day lives, we have to wonder if what they are saying is not, “Please bless me that my corrupt and exploitative work is successful. How can you ask god something like that?”

The challenge today, he said, is to convince such people of the value of truth, honesty, compassion and a concern for others. How can we do this? Education has universal appeal. We need to find ways to introduce warm-heartedness into education. One way to do this is to show that warm-heartedness is the source of inner peace, that it brings inner strength and confidence. Today, scientific findings suggest that living in constant fear and anger eats up our immune system, with negative consequences for our physical health.

He also spoke of reading a report that people who tell lies tend to experience greater stress.

“I have some experience of this myself. Between 1952 and 1958, when Tibet was first dominated by Chinese Communist officials, I often had to smile and lie about how wonderful things were. Then in 1959 I escaped from Lhasa and came to India. For nine years I lived like a hypocrite and only shook it off when I reached the freedom of India. “My life has not been easy. At 16 I lost my freedom and at 24 I lost my country. Now in my homeland Tibet, things have if anything got worse. Tibetans continue to place their trust in me, so I carry a heavy responsibility.”

He told the story of one of his attendant monks who was imprisoned for 18 years in a Chinese prison, but who eventually came to India during one of the brief opportunities in the 1980s. During a  conversation with His Holiness this monk mentioned that he had been in danger several times while he was in prison. Thinking he meant a danger to his life, His Holiness asked what he meant and he said that he had been in danger of losing patience and abandoning his sense of compassion for his Chinese gaolers. This His Holiness considers to be an example of spiritual practice in action.

Students asked a series of intelligent questions. The first was about moral values to which he said that what brings joy can be seen as good and what brings pain can be seen as negative. What we have to do is to learn how to abandon the negative and foster the good. Just as observe physical hygiene for our physical health, we need to develop an emotional hygiene for our mental health.

As a proponent of non-violence, His Holiness was asked if the use of force can ever be justified. He replied,

“Violence creates more suffering. War is legalized and organized violence. In ancient times communities could afford to think of themselves as isolated, but today climate change and difficulties in the global economy have no regard for national boundaries; they affect us all. Our interests are bound up with others. For this reason war is out of date. The twentieth century was an era of violence and bloodshed. We should hope the twenty-first century can be different. It should instead be a century of dialogue.

“Theoretically speaking, in the Buddhist view, the difference between non-violence and violence lies in the motivation not so much the action. I hope that young people today can cultivate a vision not only that disputes and conflicts are solved through dialogue, but also that our world in future will become demilitarized.”

Another questioner asked about science and spirituality and His Holiness talked about the six day meeting he has just attended between scientists and monastics at Drepung, one of the monasteries re established in Karnataka. Asked about how to balance materialism and spirituality, he said that spirituality deals with ways to achieve peace of mind, whereas materialism is about physical comfort. We need both. But we also have to address such difficulties as the huge gap between rich and poor.

His Holiness ended with an appeal.

“Young people, those of us here today who are over 50 or 60 years old belong to the twentieth century a time that his gone, that we cannot change. It’s a memory that at best we can learn from. I believe that those of you who belong to the twenty-first century must cultivate a vision that this can be century of compassion, an era in which man made problems are reduce and peace prospers. You are the ones who can act and bring about change; those of us belong to the twenty-first century must cultivate a vision that this can be century of compassion, an era in which man made problems are reduce and peace prospers. You are the ones who can act and bring about change; those of us belonging to my generation will remain only as observers of how you get on. The future is in your hands.”