Showing posts with label buddhism. Show all posts
Showing posts with label buddhism. Show all posts

Friday, January 31, 2014

Tibet Will Be Free

Dedication ~ May His Holiness Tenzin Gyatso the 14th Dalai Lama of Tibet and all the precious teachers of Tibet enjoy long life, good health and the spontaneous realization of all their wishes.


June 5, 2009

-REPORTERS, FRANCE 24-

Sophie Claudet: Hello and welcome to this new edition of Reporters.

Sophie Claudet: This week we go to North India, to Dharamsala, home to the Tibetan government in exile and its head, the Dalai Lama. 
The Buddhist spiritual leader fled Tibet for Dharamsala in 1959, after a failed uprising against China's communist rule.
He has since set up a government and an assembly in what has come to be known as Little Tibet.
While denouncing China's treatment of Tibet as cultural genocide, the Dalai Lama does not want independence for His country, but rather, autonomy.
And, in line with Buddhism, He's of course a strong proponent of non-violence. His strategy is contested among Tibetans. However, some are ready to take arms to root out Chinese occupation. But it may never come to that.
The Dalai Lama's oracles have predicted that Tibet will soon be free again.
Capucine Henry, Amandine Roche and Arnaud Gidon traveled to Little Tibet and met the Dalai Lama's oracles. Let's watch their report.

Arnaud Gidon: A few kilometers from Dharamsala, on the road to the Himalayas, these men and women have walked for hours, to come and listen to the prophecies of this little six year old girl. Her name is Shambhavi. They believe she is the reincarnation of a Hindu goddess.

Shambhavi: I want Dalai Lama blessing. I want Tibet freedom. Tibet got very happy freedom.

The Dalai Lama holds her hand as a sign of respect. He has come specially to this Hindu temple to receive her blessing and her prayers.

His Holiness the Dalai Lama: Thank you all for coming. I would first like to tell you that this little girl is a saint. For the second time in a year, this saint has come all the way from South India, only to see me.  She has come to tell me about her premonitions.

Arnaud Gidon: Like these Hindus, he believes in the child's predictions.
(To Shambavi) What did you dream about? What have you to say?

Shambhavi: Only one more and one time only.

Shambhavi's mother: Okay, come on, speak up. Speak up.

Shambhavi: Dalai Lama had bad health; that this in dream. Only this one.

Arnaud Gidon: Shambhavi is sure of herself. She threatened to go on a hunger strike if her parents didn't take her to the Dalai Lama

His Holiness the Dalai Lama: She came to see me and give me some kind of warning. I may get some illness. Now, this time, also you see, she came, and this time mainly, you see, she wanted to perform some sort of offering, puja, for Tibetan sort of freedom.

Arnaud Gidon: The pilgrims flock around Shambhavi, to know what the future holds for them.

Shambhavi: 2012, 2012 January.

Shambhavi's mother: 2012 January...

Man: Things will be well in 2012 January. In 2016 they'll go back to Tibet. They'll go back to Tibet, the Dalai Lama and all the Tibetans, they'll go back to Tibet.

Shambavi's mother: They will live happily from 2016 onwards.

His Holiness the Dalai Lama: Thank you, thank you, thank you. Thank you.... Oh yes, yes. Thank you, thank you. Thank you. Thank you very much. Thank you. Thank you.

Arnaud Gidon: In Dharamsala, little goddess Shambhavi's predictions on the health and future of the Dalai Lama are being taken seriously. In the spiritual leader's temple, a public ceremony is organized. Trances and prayers are used to wish a long life to the spiritual head.
This man in ceremonial garb is one of the three state oracles of the Dalai Lama. He is a medium who can communicate with the gods. In the Tibetan tradition, it is not a state secret, but an institution. The Dalai Lama takes no political or spiritual decision without first consulting his three oracles.

In 1959, it was on their predictions that the Dalai Lama decided to flee Tibet. The oracle determined the exact date, and the spiritual leader's itinerary to Dharamsala. It has been almost fifty years to the day, that the Buddhists first fled Tibet to escape Chinese communism.

In the small Nechung monastery, Tibetans fall over each other to ask the oracle whether this long forced exile will soon end. The ritual is always the same. The monks start by calling up the spirits. Until the medium goes into a trance, a deep religious silence descends on the temple, so all can hear the voices of the gods through the body of this man.
Only an enlightened few can translate this very ancient Tibetan dialect. The sacred words of the oracle are scrupulously recorded and translated by the monks.
The oracle faints. The ceremony is over.
A few minutes later, the prophesies are translated. The expert, Geshe Dorje, a Buddhist master with a PhD in Philosophy, he is one of the few people in the world to understand and speak the language of the gods.

Geshe Dorje, Buddhist Master: It is already translated, today, the oracle... yeah...

Arnaud Gidon: So, what does the oracle say? What is his message for the Tibetan people? This information is usually kept secret, but, finally, in a confiding mood, Geshe Dorje agrees to tell us part of the secret.

Geshe Dorje: The Dalai Lama going to China. Then, after, no problem China. Really. The Dalai Lama going, then teaching, then people, open mind, just like sun, sunshine. Yeah. Just like sunshine, at that time, I think. Many people die, really. Very happy, then... Yeah. Many old people waiting here, 80 years, 90 years, very old. "When Dalai Lama coming?" then they saw Dalai Lama, they are very happy, shocked, I think. Also Chinese, really.

Arnaud Gidon: A few hours after the ceremony, the Tibetans try, one by one, to find out more about the oracle's predictions.

Nechung Monastery Monk: Where are you from?

Woman: Lhasa. And my family is still there. That's why I want to know if I'll see them again one day.

Nechung Monastery Monk: I can't tell you all, you know, it's a secret, but it all goes well. The oracle says the Tibetan government in exile will soon take important decisions.

Sonam, Tibetan refugee: I believe him. Everyday, when I pray in front of him, I have some special feeling, and something like special power, he give to me, and I feel like he always encourages me, whenever I pray to him. After I finish praying to him, then in my heart I have a full belief, and then, I feel more happy, after I prayer for him.

Arnaud Gidon: In Dharamsala, it is difficult to gauge what the Tibetan parliament in exile thinks of the oracle's predictions.
(To parliamentarians outside) Do you believe in the predictions of the oracle?

Monk: I don't know. I don't know. To ask...

Tibetan man: Oh, we don't know anything about Nechung.

Tibetan man 2: Geshe-la would be a…

Narrator: Questions are unwelcome. Here the spiritual authority is not questioned.

Monk: Ah, yes, yes, yes. I am monk! [laughs]

Arnaud Gidon: The parliamentary spokesperson finally answers our question.

Penpa Tsering, Speaker of the Parliament: The concept of protecting deities is to help you in achieving things where humans are not able to understand the circumstances.

Tibetan man 3: We cannot decide, so then we'll ask him, you know, which way we should go. So he'll advice us, give us the guidelines, the true guidelines, the right way.

Woman narrator: The right way?

Tibetan man 3: Yeah, we are very very very sure about what he says. We believe it.

Woman narrator: Are you very sure?

Tibetan man 3: Sure, sure, sure, sure, sure.

Arnaud Gidon: To be a Buddhist is, above all, to think positively and to refuse war as a means to saving Tibet. But for some time now, the impatience and anger of the younger generations has been gaining ground in the community. These Tibetan youth are ready to take up arms. Their leader is Lhasang Tsering, often referred to as the Devil.

Lhasang Tsering, Founder, Tibetan Youth Congress: Why is there a state oracle of Tibet? If the Tibetan parliament and the Tibetan kashag are not consulting… My problem is that when national leaders whose duty it is to make decisions and to be responsible and answerable for those decisions are then using the system of oracles. There is a price for freedom and the price for freedom is not paid in silver and gold. It is paid in the currency of life and blood.

Arnaud Gidon: These young teenagers have just reached Dharamsala. They are welcomed by Tsering Chenga, another of the Dalai Lama's state oracles. Tsering does not believe in war. Faced with this delicate situation, she tries to calm the hotheaded youth.

Tibetan youth: Yes, we managed to escape from the Chinese. We were afraid, but at least they did not catch us. We climbed the mountains in the snow. It was very cold during weeks and weeks.

Tsering Chenga: [laughs] These children don't know how to speak properly. They are yak farmers. The Chinese are saying that they educate Tibetans, but this proves the contrary. All these young people are not educated. [laughs]

Tibetan youth: I don't know what to say. I don't know how to talk. You know, we just arrived at the refugee center.

Tsering Chenga: At the refugee center there are different types of people. Become friends with cheerful and positive children. Get close to radiant people. This is the future of humanity. I'm not going to talk about my trances. No, I'm going to talk about essential matters, what humanity needs to hear to evolve. The 21st century looks like a very modern century from the outside, but times are serious. Our hearts are suffering from the inside, and we have reached the limits. We're killing each other! We must give light to ignorance and regain consciousness. Let's help and love our enemies.  That's how we will save Tibet and all humanity.

Arnaud Gidon: How will Tibetan culture be saved?
The urgency of the situation has brought together the greatest experts of the science of the mind for an historic conference.

-Translating the Words of the Buddha: Khyentse Foundation Translation Conference-

Arnaud Gidon: After a week of initiation, the keepers of the secret teachings of the Buddha have decided to translate the complete texts of the Buddha in the next 25 years.

Robert Thurman, a very close friend of the Dalai Lama for the last 45 years, and one the world's most influential specialists on Tibetan Buddhism, this visionary, who is a confidante to the spiritual chief, is in agreement with the oracles.

Robert Thurman, Writer and Tibet Specialist: I have this other vision… the Dalai Lama's own vision, He and whichever president of China will go hand in hand to the United Nations and in the United Nations they will declare, and they'll bring Al Gore there, and they will declare that the whole of the Tibetan plateau is a global peace park, an environmental preserve, a nature preserve, and they will restore the headwaters of all the rivers of Asia.

Arnaud Gidon: These oracles from the roof of the world agree, and predict a radiant future for Tibet and the return of the saintly Dalai Lama to His palace at Lhasa.

-Report by Amandine Roche, Capucine Henry, Arnaud Gidon, Emmanuelie Zabala-

Sophie Claudet: Well, one of the reporters behind this fascinating story is with us from New Delhi via satellite. Hello, Capucine Henry, and welcome to the show.

Sophie Claudet: At the beginning of your report we see the prophecies of a six year old girl who says Tibet will be free in 2012. Why this date?

Capucine Henry, France 24 Correspondent, New Delhi, India: Alors. It's true. We have to be very cautious when we're talking about this date, 2012, because it's prophecies and predictions, and, obviously, it's not science. But, it's true that the date, 21st of December in 2012, these are dates that even the oldest civilizations, have been looking at this, the Mayan civilization, the Egyptians and the Indians, so current astronomers consider that the 21st of December 2012, the sun will rise and will be aligned with the galactic center which emits the most cosmic radiation. So, from that point on, the sun's activity on the earth will be more powerful than ever in the past, so mystics talk about 'returning to the light,' the great civilizations talk about going into the Age of Aquarius, and the Tibetans don't really talk about 2012 specifically, but they talk about moving into a new form of consciousness. The Dalai Lama's oracles say we won't be able to live other than being in total harmony with the forces of the light, otherwise we could even die.

Sophie Claudet: Capucine, it seems unlikely that Tibet will be freed of China's rule following a political settlement, considering that ongoing negotiations between the Tibetan government in exile and the Chinese authorities have reached a complete deadlock, so, how will it happen? How will Tibet become free in 2012?

Capucine Henry: It's true that the negotiations between the Tibetan government and the Chinese government are at a standstill. The Dalai Lama, though, has come to a point where he considers that negotiating with the Chinese leaders is in vain, is futile, so he's trying to set up a new strategy, in fact, where he's trying to work directly with the Chinese people, and reach the hearts of the Chinese people. So the strategy… He's trying to set up this strategy, trying to implement it, because he considers that the Chinese people, 1.3 billion inhabitants, that really hold the power in China, are capable of pushing the Tibetan cause forward.

Sophie Claudet: Okay, very quickly, Capucine, in closing, how will the Dalai Lama manage to convince the Chinese people rather than the Chinese authorities?

Capucine Henry: Well, the Dalai Lama is increasingly getting positioned as the spiritual leader of Tibet. Remember, He's semi-retired politically. He's working with a lot more intellectuals, inviting them in from China to Dharamsala. He's working with the Chinese and Tibetan… He's created the association for Chinese and Tibetan friends, and three radio stations, where you have reporters and journalists, Tibetan people communicating with the outside world, and the ultimate strategy that the Dalai Lama is planning on using - He considers that Taiwan can perhaps be a player or a bridge between China and Tibet, maybe the entry into Tibetan culture in China.

Sophie Claudet: Well, thank you very much Capucine, for being with us from New Delhi with us today. That's all the time we have for today unfortunately. Do join us again next week for another edition of Reporters. Goodbye.

--

May all beings have happiness and the causes of happiness.
May all beings be free of suffering and the causes of suffering.

Hebrew translation ~ תרגום בעברית

Monday, July 15, 2013

Educating the Heart: Ethical mindfulness is the key to happiness


"If you want others to be happy, practice compassion. 
If you want to be happy, practice compassion." 
~ His Holiness the 14th Dalai Lama Tenzin Gyatso
Educating the heart, also called Social and Emotional Learning (SEL), or even better: Social Emotional Ethical Learning (SEE Learning), is "in." Everyone, without exception, wants to be happy. No one wants suffering. That's a universal truth. What does it take to be happy? What are the causes of suffering we need to abandon? What are the causes of happiness we can adopt?

From Mind and Life Institute introduction video

Happiness is a mental state, hence any solution to the conundrum of happiness will be internal, related to the mind, rather than external - "more stuff." "More stuff" doesn't lead to lasting happiness. Acquiring more stuff is like drinking salt water. The more you drink, the thirstier you get. The more stuff you acquire, the more you feel you lack. There's always more and more and more you can get. One ends up chronically dissatisfied. What's the solution? 

Getting off the hamster wheel...

There are three essential conditions or necessary elements for cultivating lasting happiness, a profound sense of well-being, of inner contentment, of inner peace: single-pointed concentration, compassion and wisdom.


COMPASSION is a strong wish that all beings be free of suffering, a deep and sincere concern for others' well-being. The foundation for developing compassion is the practice of universal ethics. In this context, 'universal' means: applied to all without exception, a non-biased ethics. We abandon harming others and gradually adopt a loving and compassionate altruistic outlook, extending our concern beyond the familiar, those who are near to us, to include neutral people, strangers, people we have difficulty with, even our so-called "enemies." Love is the strong wish that all beings be happy, and is a prerequisite and counterpart to compassion, the strong wish that all beings be free of suffering and the causes of suffering.



Developing the Mind of Great Capacity - 2 Methods for Cultivating Compassion 
by His Holiness the Dalai Lama
http://www.shambhalasun.com/index.php?option=com_content&task=view&id=1560

Expanding Your Circle of Compassion - Robert Thurman

http://www.ted.com/talks/robert_thurman_on_compassion.html

Exchanging self and others: Tonglen http://tinyurl.com/cdkdov8 
Excerpt from The Tibetan Book of Living and Dying by Sogyal Rinpoche (The teacher is problematic but the book is excellent.)
Complete book as free pdf download:

Loving Kindness and Compassion - Geshe Pema Dorjee

WISDOM is the profound understanding of selflessness, of the emptiness of inherent existence of self. In Thich Nhat Hanhs's words: interbeing. We exist interdependently and co-evolve. We ourselves and all compounded phenomena exist in this interdependent, impermanent, continual changing, selfless way.

And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.

~ Matthew 7:3-5 King James Version (KJV)


The more our view of reality is in accord with reality, the less anxiety and the more happiness and well-being we experience. It is said that the ordinary mind perceives: suffering as happiness, impermanence as permanence, and selflessness as self. The wisdom mind perceives: suffering as suffering, impermanence as impermanence, and selflessness as selflessness. Wisdom mind has no confusion, no mistake, no exaggeration of positive or negative projection tacked onto the perceived object - the perception of reality accords with reality. Our mistaken perception of self, of "I," is the "speck in the eye" that gets in the way of clearly perceiving self and others.

3 Root causes of suffering to abandon: ignorance, attachment, aversion
From Integrative Public Health Model to Heal Violence

In order to properly cultivate and internalize compassion and wisdom at the most subtle levels of mind, we must cultivate single-pointed concentration. Single-pointed concentration prepares the mind to be "serviceable and pliant." We can exercise our "mental muscle" in a way that is analogous to exercising our physical muscles. By continually bringing our wandering attention back to a consistent object of concentration - the breath, the body, the mind, or a mental image - we can train and tame our wild and unruly monkey mind, our wild horse mind, our wild elephant mind.

ETHICAL MINDFULNESS, mind training, taming the mind, is essential for happiness. Our mind colors every moment of our experience. In order to have a stable unwavering mind that perceives reality compassionately, yet without exaggeration, we must train our minds.

Excerpt by His Holiness the Dalai Lama on inner peace as our top priority. 
His Holiness ranks 1. inner peace, 2. health, 3. friendship, 4. money, in that order. 

Imagine All the People: A Conversation with the Dalai Lama on Money, Politics, and Life as It Could Be His Holiness the Dalai Lama with Fabien Ouaki
Boston: Wisdom Publications, pp.  5-6. 1999.
 
Dalai Lama: Let me say this: money is good. It is important. Without money, daily survival - not to mention further development - is impossible. So we are not even questioning its importance. At the same time, it is wrong to consider money a god or a substance endowed with some power of its own. To think that money is everything, and that just by having lots of it all our problems will be solved is a serious mistake.

In the Buddhist approach, worldly happiness is based on what we call the four excellences: the Dharma, wealth, nirvana, and satisfaction. Nirvana, or freedom from suffering, is the ultimate goal. The satisfaction achieved from a successful temporal life is just a transient goal. The teachings are the means to achieve ultimate inner freedom, whereas money and wealth facilitate worldly happiness, temporary satisfaction. One strives to achieve that which is positive for all beings. To do so, one must attend to both ultimate and temporary goals. Well-being and money belong to the latter category. In fact, Buddhist texts mention the fruition of eight qualities, including wealth, health, and fame that define a 'fortunate" human existence.

To enjoy even temporary happiness, however, one must first have peace of mind. Next comes health, then good companions, and then money, in that order, though of course all four aspects are connected. For example, when we had to escape from Tibet, our first priority was to save our lives. Being penniless was secondary. If one is alive, it is always possible to make friends and earn money. Peace of mind must come first. Peace of mind generally attracts prosperity. Certainly someone who has a peaceful mind will use his or her money judiciously.

The mind is key. If anything should be considered a god, so to speak, it is the mind, not money. A healthy, positive mind is the utmost priority. But if we were to reverse the order of these priorities, what would happen? I find it hard to imagine how a person with great wealth, bad health, no friends, and no peace of mind could feel even slightly happy.

Fabien: But many people live that way.

Dalai Lama: Yes, especially rich people like you! And then alcohol becomes their best friend, doesn't it? In the end, their fortune is exhausted and their health is spoiled. That is why someone who grasps peace of mind but not the other three elements can still survive and be happy, even in poor health. Inner peace alone can be enough to define happiness. Following the same logic, if you are in peace, healthy and surrounded by trusted friends, surely you can survive without money. But reverse the situation and observe what happens. If someone has only money and not the other three elements, then they have nothing but problems. That is how I see it.

Analytical meditation on the selflessness of self - His Holiness the Dalai Lama 
http://viewonbuddhism.org/Meditations/dalai_lama_meditation.html 
(See third of three meditations) Buddhist website, generic meditation by His Holiness. Site also has excellent generic intro to meditation.


Two views of the "I" - photo/painting http://twitpic.com/c3asuj 

Resources for students, teachers, administrators, human beings

Photo from The Dharma Primary School, UK website
http://www.dharmaschool.co.uk/mindfulness-in-education/

How to Meditate on the Breath?
An Experiment in Single-Pointed Concentrative Meditation 

Today's Adventure: 
  • What is meditation? Why meditate?
  • How to meditate on the breath?
  • What did we learn experience or discover?
1. What is meditation?
Meditation is also called mind training, mindfulness or awareness. Meditation = Ethics (not harming others) + Single-pointed concentration We will learn concentrative single-pointed meditation on the breath.

Why meditate?
Meditation helps develop a calm and peaceful mind. By counting 10 or 20 breaths instead of reacting immediately when we're angry, we can deal better with our anger and the situation.

2. How to meditate on the breath?
Sit comfortably. Listen carefully and please follow my instructions....

5-10 minutes every morning upon waking, and every evening before going to sleep. Sit 1. cross legged, or in a chair, feet on floor, 2. straight back is most important, 3. hands on knees, 4. shoulders relaxed, 5. head straight and slightly bent forward, 6. eyes very slightly open, letting in a sliver of light, 7. tongue touches the upper palate. Bring attention to the tip of your nose, where the air comes in and goes out. Notice if you can feel the cooler air coming in and the warmer air going out. Count ten breaths, then repeat. Gradually bring the attention back to the body to end the meditation.

3. Please share aloud (and/or write down), in one or two words or a short sentence, what you learned, experienced or discovered about meditation?

Nurturing Mindfulness in Families, Schools and Youth - Mark Greenberg 45 min
Classroom Handout
Please feel free to copy, use in your classroom, distribute

Ethics is the basis for mindfulness and inner peace. 

ETHICAL MINDFULNESS
Top 10 Ways to Reduce Stress 


3 of Body:
No Killing, No Stealing, No Sexual Misconduct
What to adopt: Saving Lives, Generosity, Fidelity

4 of Speech:
No Lying, No Divisive, Harmful or Meaningless Speech
What to adopt: Honesty, Reconciliation & Conflict Resolution, Kind & Meaningful Speech

3 of Mind:  
No Envy, No Harmful Intent, No Wrong Views - 
especially no mistaken view of self, no exaggerated self-importance
What to adopt: Rejoice in Others' Happiness, Benefit Others, Put Others Before Self


Good Mantras

A Mindful Nation for Our Children:


Building a Mindful Nation for Our Children with Congressman Tim Ryan:



Being Your True Nature 
                              

Free the Mind - Trauma recovery with mind training (Just about everyone's got it.)



Links


Ethics links:

The Dalai Lama Foundation (DLF):

Beyond Religion: Ethics for a Whole World http://www.youtube.com/watch?v=AgO1CjkVnhg  (DLF study guide in preparation)

Khenchen Thrangu Rinpoche quote on mindfulness and ethics http://twitpic.com/ccqg4j

Ethics for a More Prosperous World - H.H. the Dalai Lama http://www.youtube.com/watch?v=vu7YuUUVCJQ

His Holiness the 17th Gyalwa Karmapa Ogyen Trinley Dorje:
Educating the Heart / Social and Emotional Learning (SEL), Programs and Trainings:

CASEL Collaborative for Academic, Social, and Emotional Learning http://casel.org/

Nurturing Mindfulness in Families, Schools and Youth - Dr. Mark Greenberg, University of of Pennsylvania


Goldie Hawn Foundation - MindsUP http://thehawnfoundation.org/mindup/

Nation of Change article on SEL

Center for Investigating Healthy Minds, Dr. Richard Davidson http://www.investigatinghealthyminds.org

Cognitive-Based Compassion Training, Emory-Tibet Partnership

Being Your True Nature trailer - Osel Hita
(16 Guidelines, also above, under Ethics http://16guidelines.org/16guidelines-overview)
Becoming Your Own Therapist by Lama Yeshe - wonderful book, free download http://www.buddhanet.net/pdf_file/becoming1.pdf

Congressman Tim Ryan - A Mindful Nation http://www.youtube.com/watch?v=3sZDM93HFGs
Building a Mindful Nation for Our Children 5:08 min http://www.youtube.com/watch?v=2W_yMvoMVb0 
The Holistic Life Foundation After School Program http://www.hlfinc.org

Bhutan Schools Focus on "Gross National Happiness" 4:06 min http://www.youtube.com/watch?v=ChOy_gtcQw0

Sir Ken Robinson:
Janna Weiss' cautionary note: Creativity is only useful if coupled with compassion, with a pure motivation to benefit others. The A bomb was also a creative endeavor.
More Great Education Links:

Bunker Roy - Learning from a barefoot movement

Bhutan Gross National Happiness and Sustainability 

The Drugging of Our Children - Gary Null

Compassion Research - Contemplative Neuroscience: 

Center for Investigating Healthy Minds (also above) http://www.investigatinghealthyminds.org

Emory-Tibet Partnership (also above) http://tibet.emory.edu

Mind and Life Institute
Mind and Life intro 8:24 min http://www.youtube.com/watch?v=5o6_KB7tDbc

Center for Compassion and Altruism Research and Education, Stanford University

DeSteno, D. The Morality of Meditation. New York Times. July 5, 2013
http://www.nytimes.com/2013/07/07/opinion/sunday/the-morality-of-meditation.html

Weng et al. Multi-Voxel Pattern Analysis of Brain States After Compassion Training Predicts Charitable Donations. Cognitive Neuroscience Society (CNS) 2012.
http://www.princeton.edu/~jalewpea/abstracts/Weng_CNS2012_LongAbstract.pdf

Take Compassionate Action:

Begin a daily meditation practice.

Start or join a Study Circle for Ethics http://www.dalailamafoundation.org/programs/study-circles/study-guides/

Sign the Charter of Compassion  http://charterforcompassion.org/

Participate in the Compassion Games http://compassiongames.org

Watch Occupy Love (full film for a small fee) and/or I Am (hope this Vimeo link is ok to offer)

Share with others.

May all beings be happy. May all beings be free of suffering and its causes.

Friday, April 6, 2012

Buddhism: Science of Mind


 
His Holiness The 14th Dalai Lama
Photo/Tenzin Choejor 

Introduction to Tibetan Buddhism
I am pleased to introduce to you a passage by His Holiness the Dalai Lama that presents Buddhism as a science of mind. In three brief paragraphs, the Dalai Lama summarizes the essentials of Tibetan Buddhism, so this text is also an excellent and concise introduction to this unique tradition. Thanks to His Holiness' scientific and universal approach in this passage, the Dalai Lama makes Tibetan Buddhism accessible and especially comprehensible to the Western reader. The Dalai Lama does not explain from a third person neuroscientific perspective, but rather from the first person scientific perspective of Buddhist researchers of the mind. The first person perspective is being studied today by neuroscientists, and provides a fruitful basis for dialogue and cooperation between the Buddhist science of mind training and Western science.

In the passage before us, the Dalai Lama presents negative emotions as our true enemy, and emphasizes that since we cannot remove the negative emotions by surgery, mind training is the only way to free ourselves from them - that is the importance of mind training. The Dalai Lama talks about different levels of consciousness, and explains that by working with the most subtle consciousness, we can remove the negative emotions from our hearts. The Tibetan Buddhist meditation techniques were developed in order to uproot the negative emotions from our mind quickly and with maximum efficacy. The Dalai Lama shows us the main reasoning behind mind training, and thereby accepts the argument that Buddhism is essentially a science of mind.

Prior to reading His Holiness' text, I briefly introduce the Three Yanas, the Vehicles, that the Dalai Lama mentions, and devote a few preliminary words to the type of text and the restrictions that apply to students regarding texts of this type. Following each paragraph by His Holiness below, I explain the text. In my view, this passage stands on its own, but the explanations are intended to clarify a bit more for the reader for whom Tibetan Buddhism may be new and foreign.
 
 Jhado Tulku Rinpoche 

The Vehicles – Paths of Practice
The Vehicles are different ways we can practice, different intentions that we can cultivate in our minds. The Fundamental Vehicle (Hinayana, Theravada) is the cultivation of the intention not to harm others, the practice of ethics, out of the understanding that there are present and future consequences to our actions, and out of a wish to improve our fortune in the present and in the future. At this fundamental level, I and mine are still central.

The Mahayana vehicle, way or scope, is the development of the altruistic intention, the intention that all beings be happy, and the wish to help them, as much we can, to realize happiness. The more we develop the altruistic intention, the more our practice will ultimately benefit our own selves. The Dalai Lama advises us to be wise egotists – if we wisely practice thinking of others and doing for others, we will be the first to obtain the benefit. “In our concern for others, we worry less about ourselves. When we worry less about ourselves, an experience of our own suffering is less intense.1

Vajrayana2 is the tantric path, the path of practice guided by an experienced and qualified teacher, a relatively short and fast path to the realization of enlightenment for the benefit of all sentient beings. These three paths of practice refer to the different Buddhist teachings (“Three Turnings of the Dharma Wheel”) that spread to the different parts of the world – the Fundamental Vehicle to the countries of southeast Asia such as Cambodia, Thailand, Laos, Burma, Mahayana to China, Korea and Japan, and Vajrayana to Tibet. Practice according to these three vehicles is practice according to what the Buddha taught. Lest we be mistaken, ethics is an essential basis for Mahayana and Vajrayana practice, and according to Tibetan Buddhism, all three of these vehicles together comprise the graded path to enlightenment.

Tantric Text
Meditation has different levels of practice. Tibetan Buddhism encompasses all the levels of meditation practice, from beginners to the most advanced. Tantra is advanced meditation practice3 that also has various levels. Dzogchen, the “Great Perfection,” is the highest level of tantric practice in the Nyingma tradition4 of Tibetan Buddhism, and in Tibetan Buddhism generally. The text I have chosen was taken from a book by His Holiness the Dalai Lama, “Dzogchen,”5 that deals with this highest tantric practice. The Sanskrit word 'tantra' means 'warp' (the threads of a loom), and from here also: continuity, as in the continuity of a spiritual tradition that is transferred from teacher to student in a continuous lineage.6

Forbidden Texts
In Tibetan Buddhism, it is forbidden to read tantric books without the appropriate permissions and empowerments. What can we compare this to? We won't fly a plane without the appropriate training and a license. We received permisson from Ven. Sangye Khadro to read this specific section from "Dzogchen" by His Holiness the Dalai Lama, as an introduction to Buddhism. 

 Ven. Sangye Khadro

With these causes and conditions, from a book that is forbidden to me and to most of us to read, let's move on now to the text by His Holiness the Dalai Lama:
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How can we exemplify different levels of consciousness in our experience? When the sensory perceptions such as seeing, hearing and so on are active, we are at a level where our state of mind is quite coarse. Compared to this, the consciousness of the dream state is regarded as much subtler. Even subtler still is the state of consciousness associated with particular experiences like fainting, or falling unconscious. The subtlest level of consciousness is experienced at the time of death. The unique approach utilized in the practices of Highest Yoga Tantra is to utilize the subtlest level of consciousness as a state of wisdom that realizes emptiness. This is a very swift and profound approach.5

The Consciousness of Death – the Most Subtle Consciousness
His Holiness explains about levels of awareness. What is the most subtle consciousness while we are still alive? Dr. Brian Weiss, a psychiatrist who heads a hospital psychiatric ward in a Florida hospital and is author of the book, “Many Lives Many Masters,”7 didn't believe in anything spiritual until a woman he treated with hypnosis began reporting her past lives. At the end of each reincarnation she described in detail, she would re-experience her death, and in the transition from life to life, under hypnosis, she served as a medium, transmitting very meaningful messages from spiritual teachers that were intended for Dr. Weiss. This is an example of the most subtle level of awareness.

Another example of the most subtle level of awareness at the time of death is the state of “thukdam” that Tibetan spiritual teachers remain in after physical death, but before their consciousness has completely disconnected from the body. This state, in which the body does not begin to decay, can last for a week or longer; a Tibetan lama (spiritual teacher) remained in this state for 18 days in 2008 and was examined by scientists with the newest and most modern equipment available to science.8 Thukdam is common in Tibet: only the mind of an adept is capable of remaining in thukdam.

The Wisdom that Realizes Emptiness
The wisdom that realizes emptiness is the most exalted view in Tibetan Buddhism and in Buddhism generally. The wisdom that realizes emptiness is the wisdom that removes ignorance regarding how the I exists, the ignorance that is the root of all the suffering of existence. The wisdom that realizes emptiness is the wisdom that uproots the root of suffering, the root of the negative emotions, from the mind's continuum. One must apply one's logic over and over in order to check, examine, reflect and correctly discern how the I exists. We usually grasp the I, the self, as inherently and independently existing. Conventional truth is the way the I, phenomena and objects appear to exist, inherently and independently. Ultimate truth is different – the I exists dependently, not inherently, as a result of causes and conditions, on the basis of its parts, and finally, on the basis of imputation alone, by convention. These two truths exist simultaneously and are simultaneously correct. I will not elaborate on this subject here. Prof. Robert Thurman says it differently, “One is all and all is one.” Much has been written about emptiness in Buddhism, and whoever has not yet delved into this important question, of how the I exists, is invited to do so, by reading and by observing the mind itself.9

A Swift and Profound Approach
Based on the experience of teachers from the Tibetan Buddhist tradition, concentrative meditation (focus meditation, placement meditation) on a mental image is the fastest and most efficient practice by which to access the most subtle levels of consciousness. Even by the fastest method, fast is not so fast. In accordance with our karma, we will need to practice years or even lifetimes until our mind is serviceable and pliant. Water dripping on rock, bird wings chafing a cliff, a feather brushing an iron rod to make a needle,10 are analogies for the Sisyphean and slow work needed for mind training. In Tibetan Buddhism, the nine stages of progression in concentrative meditation, shamata in Sanskrit, are described in detail. The state beyond the ninth level, named 'calm abiding,' allows us to work with the most subtle level of consciousness, the consciousness of death. It is said that one can remain in the 'calm abiding' state for “hours, days, weeks, months, years and eons.”11

The Dalai Lama explains that in Tibetan Buddhism, Highest Yoga Tantra makes use of the consciousness of death in order to liberate from mental suffering, to liberate from the mistaken grasping of the I or self, for the cessation of suffering, for enlightenment. When analytical reasoning, the understanding of emptiness, the correct view of how the I exists, is combined with a serviceable and pliant mind, along with compassion and a large accumulation of merit, with the help of a teacher, we can uproot ignorance, which is the root of suffering. As we have already seen, the Tibetans like analogies. To what can it be compared? A mind trained in concentration is like a drill, the understanding of emptiness fitted upon this drill is like the drill bit, and with these two, we then have a very powerful tool for breaking down walls. By drilling a small hole in the wall of the mistaken perception of I with this tool, we can uproot the root of negative emotions and attain liberation.12

"Destructive Emotions," the true enemy
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THE TRUE ENEMY
The fundamental philosophical principle of Buddhism is that all our suffering comes about as a result of an undisciplined mind, and this untamed mind itself comes about because of ignorance and negative emotions. For the Buddhist practitioner then, regardless whether he or she follows the approach of the Fundamental Vehicle, Mahayana or Vajrayana, negative emotions are always the true enemy, a factor that has to be overcome and eliminated. And it is only by applying methods for training the mind that these negative emotions can be dispelled and eliminated. This is why in Buddhist writings and teachings we find such an extensive explanation of the mind and its different processes and functions. Since these negative emotions are states of mind, the method or technique for overcoming them must be developed from within. There is no alternative. They cannot be removed by some external technique, like a surgical operation.5

An Undisciplined Mind Is the Source of Suffering
The Dalai Lama says that all our mental suffering comes from an undisciplined mind. Is that true? Our mind colors every moment of our experience. A sick person who accepts his illness with patience will smile to his guests; an angry impatient sick person will suffer twice as much, from the physical suffering as well as from the mental suffering. Life will always have ups and downs, successes and disappointments. Our ability to cope with these unexpected or unavoidable changes, with the impermanence of life and the difficulties life brings us, will determine the extent of our mental suffering in the course of our lives. A person who attributes his suffering to external sources will find, sooner or later, that there are countless external causes and conditions for continual dissatisfaction. External factors, the people we meet and so on, are not in our control. The Buddhists say that we cannot cover the whole world in leather to avoid stepping on the thorns and stones, but we can put on a pair of shoes, pieces of leather on the soles of our feet, so that we can walk more easily amidst the thorns and stones. An undisciplined mind is the mind we have until we are freed from the mistaken view of I, until enlightenment.

Taming the Mind - The Most Important Task
Therefore, if we really want peace of mind, if we really want to be free of the negative emotions that arise from ignorance – anger, hatred, greed, pride, desire, jealousy – our most important task is taming our own mind. That is the only way to become free of our tendency to hurt another or ourselves, whether by our thoughts, speech or actions. That is the only way to achieve lasting peace of mind.
~ ~ ~
It is because Buddhism places such emphasis on eliminating the root of suffering through a process of mental training, rather than relying on principles based on a belief in a divine being or theory of creation, that a number of people have observed that Buddhism is not a religion in the true sense of the word, but, more properly speaking, is a science of mind. There seem to be some genuine grounds for such a conclusion.5

Science of Mind
The Dalai Lama sometimes explains that Buddhist science is the knowledge, Buddhist philosophy is the understanding, based on this knowledge, that the possibility for change exists, and Buddhist religion is the practical way to bring about the desired change.

Today neuroscientists are verifying the Buddhist claim that we can develop and change the mind through mind training. An entire field of study, neuroplasticity,13 has resulted from the collaboration of the Dalai Lama and Tibetan monks with neuroscientists. Examples of productive collaboration between neuroscientists and the Tibetan masters are studies by Prof. Richard Davidson at the University of Wisconsin,14  15 and the many publications by participants of the Mind and Life Institute.16 17 Matthieu Ricard, a Tibetan Buddhist monk of French origin, a former scientist, was Prof. Davidson's research subject, and according to the data for his pre-frontal cortex, he is 4.5 standard deviations happier than the average person, so he is sometimes called “the happiest man in the world.” There is no doubt that meditation on compassion leads to happiness and peace of mind.

Ven. Matthieu Ricard after emerging from the MRI, with Prof. Richard Davidson

Examining the Truth
As a researcher of the mind, the practitioner must examine, reflect and really delve into the question of how the I and phenomena exist. This means study, reflection and direct experience of a view that is different from the one to which we are accustomed. As we have seen, the wisdom that realizes emptiness is the most exalted wisdom – we are referring to a particular view. Buddhism therefore places great importance on what is called 'right views.' In ranking of importance, among the ten non-virtues in Buddhist ethical practice, of the two worst non-virtues18 recommended and advisable to refrain from,19 one is 'wrong views.' Wrong views are included in the “three non-virtues of mind” that are warmly recommended and advisable to refrain from (the three are: envy, harmful intent, and wrong views), that “cut the root” of mind training.20 We can begin examining while we hold onto doubt - there is doubt tending to the wrong, doubt tending to the right and neutral doubt. If we are uncertain about something, we should at least have neutral doubt – an open mind.

Faith
What is the place of faith in Buddhism? The Tibetans speak about three types of faith, “believing faith,” “aspiring faith” and “knowing faith.” Believing faith is the faith of a person who doesn't know, but is open to accepting the possibility that another has experience that he himself doesn't have. Spiritual teachers say that there is a path to enlightenment and that there is a state of cessation of suffering, the state of enlightenment. Spiritual teachers also say that there are consequences to our actions, the good and the bad, in this life and in future lifetimes. Although we do not have any experience or knowledge in these areas, we can trust the words of a reliable spiritual teacher who has no egotistical intention for himself, and has a kind and sincere intention for us; through a teacher we develop believing faith.

Aspiring faith develops when we observe the qualities of a spiritual teacher who we respect and say to ourselves, “I want what he has. I want peace of mind and patience, and the qualities that I see and appreciate in him.” The Tibetan teachers explain that from this point, from the moment aspiring faith develops in our minds, this is the real refuge.

Knowing faith develops in the course of practice, when we experience, from practice, by personal experience, the same qualities, truths, experiences and views that the teachers speak about. For example, after several months or years of practice, we may find that we are a little more patient, more empathic, less judgmental. These are examples of knowing faith that develops in the course of mind training: I applied it, and I find that this practice really has value. Although mind training has a scientific basis, and perhaps especially for that very reason,21 in the Tibetan Buddhist tradition, faith is very important for practice.

Why Is It Important That We Train Our Minds?
As stated, spiritual practice is done in the heart, by paying attention (Hebrew, literally: placing one's heart) and looking inwardly. Through extended observation of the mind and various other practices, by developing concentration, by analyzing and applying reasoning, we learn to recognize how anger and desire arise in us, until we identify the root of the arising of our negative emotions, and can uproot it.

Dedication
It is customary in the Tibetan tradition to set the motivation before engaging in any activity and to dedicate at the end. In the film “Seven Years in Tibet,”22 when Heinrich Harrer (Brad Pitt) brags to the seamstress Pema Lhaki (Lhakpa Tsamchoe) about his Olympic gold medal, she says, “This is another great difference between our civilization and yours. You admire the man who pushes his way to the top in any walk of life, while we admire the man who abandons his ego.” About 1300 years ago, the Tibetans, a collection of warring tribes scattered over the Himalaya, understood, as a society, that they are killing each other, and that they need this Dharma very much, this medicine for violence, that comes from the thought to harm others, a thought that arises in an untrained mind.23 Tibetan society as a whole, with all of its resources, devoted itself to producing compassionate people.

I dedicate this article with the hope and prayer that we, Israeli society, and the entire human society, will realize we are killing each other, and that we really need this medicine, of looking inward and engaging in spiritual practice, each person in his own way, so that we can take genuine and healthy pride,24 free of ego, in creating compassionate people and a compassionate society, like the Tibetans.

May all beings be happy!

by Janna Weiss
Published on the “Buddhism in Israel” website and on my blog 2010
1 His Holiness the Dalai Lama. Ethics for the New Millennium, p. 62. New York: Riverhead Books. 1999.
2 Vajrayana, Diamond Vehicle, is also called: Mantrayana – Sccret Mantra Vehicle, Tantrayana – Tantra Vehicle
4 Tibetan Buddhism now (2012) has six recognized schools or sects: Nyingma, Kaygu, Sakya, Geluk, Bodong, Jonang
5 His Holiness the Dalai Lama. Dzogchen: The Heart Essence of the Great Perfection, pp. 106-107, Patrick D. Gaffney, ed., Richard Barron, trans. New York: Snow Lion Publications. 2001.
7 Weiss, Brian L. Many Lives Many Masters. New York: Simon and Schuster. 1988 (Hebrew edition cited in original article, Qiryat Tivon: Mirkam Publishers. 1996.)
8 Former Ganden Tripa stays on thukdam for 18 days. Phayul October 7, 2008. http://www.phayul.com/news/article.aspx?id=22935&t=1
10 Prof. Robert Thurman tells the classical story of Arya Asanga with all the analogies for cultivation of the mind. Video 20 min. www.ted.com/talks/robert_thurman_on_compassion.html
11 Gen Gyatso, Dharma Friends of Israel retreats, 2009, 2010.
12 My thanks to Ven. Sean Price for teaching this analogy.
13 For example: Schwartz, Jeffrey M. and Begley, Sharon. The Mind and the Brain: Neuroplasticity and the Power of Mental Force. New York: HarperCollins Publishers. 2002.
14 Prof. Richard Davidson and his group at the University of Wisconsin. www.investigatinghealthyminds.org
15 Matthieu Ricard, Tibetan Buddhist monk of French origin, photographer and former scientist, speaks about the importance of mind training for achieving lasting happiness. At the end of the talk, Ricard presents some of his friend, Prof. Richard Davidson's research, in which he participated as subject. Video 20 min. http://www.ted.com/talks/matthieu_ricard_on_the_habits_of_happiness.html
16 Mind and Life Institute www.mindandlife.org
17 Goleman, Daniel. Destructive Emotions: A Scientific Dialogue with the Dalai Lama. New York: Bantam Dell (Random House, Inc.). 2003. (Hebrew edition cited in the original, Moshav Ben Shemen: Modan Publishers, 2005.)
18 In the Hebrew original, 'non-virtues' is translated as 'thou shalt nots' and Buddhist non-virtue is explained in a footnote.
19 The ten “warmly recommended” to abandon are: 3 of body: killing, stealing, sexual misconduct; 4 of speech: lying, divisive speech, harmful speech, idle speech; 3 of mind: envy, harmful intent, wrong views
20 My thanks to Chamtrul Rinpoche for this explanation.
21 My thanks to Ven. (Guy) Phuntsok who pointed out the importance of faith in Buddhism to me.
22 Annaud, Jean-Jacques. Seven Years in Tibet (Part 7/15). USA 1997. www.youtube.com/watch?v=NlEvERAbFI0
23 Geshe Pema Dorjee, Dharma Friends of Israel retreat, April 2009.
24 Tibetan Buddhism distinguishes between two types of pride, negative pride that arises from ego, and 'pride of the deity,' healthy pride, self-confidence without ego (distinguished from self-esteem that is related to ego according to research)