Dalai Lama on America

By Terry Reis Kennedy

Many of us may be looking at the United States with great sadness as we witness its fall from a once seemingly almighty country to one riddled with internal difficulties.  Some political commentators and activists, such as scientist Noam Chomsky, have noted that the USA’s loss of standing in the world community coincides with its loss of integrity—the  practice of human values such as truth, non-violence, peace, right action, and love.

On an earlier visit there His Holiness said, “America, like every other nation, has some good aspects and some negative aspects.  That is normal.  First, the United States is a so-called superpower.  You are a superpower, not only in military and economic force, but even more so in freedom.  I think that your greatest strength is in creating a country where true open space is available, where human individual creative nature can be fully realized.  Of course, it is true that in your country there is much inequality—many people are poor while others are quite rich.  But, basically, there is genuine freedom here, and this is quite an open society.  I think that is your real source of strength and progress.”

Another feature of the United States is that it is an ethnically mixed society where people have learned to co-exist in relative harmony.

On the other hand, Dalai Lama, warned, “But I sometimes feel, in the global atmosphere of international politics, that moral uprightness or justice has very little value, and that makes me very sad.  If that continues, many people will suffer.  Eventually, the powerful nations will also suffer.  Even though America is a powerful nation,  you need genuine friends, including the small countries.  How can you make friends?  I think, on top of your material strength and cultural strength, you must begin to stand firm with moral principles.  That would be marvelous.”

Personally, I am troubled by how many Indians have taken on western ways, particularly selfish and materialistic attitudes, the very things that have so corrupted  the American Ethic—liberty and justice for all. Bollywood has turned into Hollywood, producing what I perceive as over rated films and film heroes.  

“The present trend is not healthy,” the simple monk who happens to be King of Tibet, explained. “ Sooner or later you will have to change.  It is easier to change while you are strong.  If you become weaker or smaller, it will be much  more difficult to change.  You will not be strong enough to face the consequences.  Powerful nations always have a greater chance and capacity to right the wrongs in our system and be able to take the risks that are involved in changing an existing system.  Until the fifties and sixties, America was a really powerful nation with quite high prestige, a real champion of liberty and freedom.  But since then, it seems to me, you have been going in the opposite direction.  That is sad.  But it is not my business; it is really your business.”

Dalai Lama on Freedom

By Terry Reis Kennedy

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 14^th 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 Avilokiteswara 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.

Dalai Lama on Scientific Proof of Benefits of Meditation

By Terry Reis Kennedy

According to His Holiness, he has always enjoyed science. He had a telescope when he was a boy living at Norbulingka, his summer palace in Tibet, and he would look out from a rooftop perch staring at the “specimens” below, trying to understand them. 

At the time he did not know that he was revered as a “living god” by his people. His observations of birds and the nature that surrounded him, taught him about the impermanence of life, the renewal of what appeared lost, and he later came to see that the contemplative life often led to the same conclusions as the scientific life.

In 2005 when he spoke at the Mind and Life Institute in Boulder, Colorado, USA, he shared how meditation was a benefit to many, not just to people practicing the spiritual life.  

He said, “Another area where a critical perspective is required on the part of the scientists is the ability to distinguish between the empirical aspects of Buddhist thought and contemplative practice on the one hand and the philosophical and metaphysical assumptions associated with these meditative practices.

“In other words, just as we must distinguish within the scientific approach between theoretical suppositions, empirical observations based on experiments, and subsequent interpretations, in the same manner it is critical to distinguish theoretical suppositions, experientially verifiable features of mental states, and subsequent philosophical interpretations in Buddhism. This way, both parties in the dialogue can find the common ground of empirical observable facts of the human mind, while not falling into the temptation of reducing the framework of one discipline into that of the other.”

As a child I was fortunate to grow up surrounded by nature. I enjoyed four distinct seasons, bright starry nights when I could observe the movement of the moon across the sky and winter days when I could watch the clothes on the line stiffen into icy ghosts.  In my little way I learned about “Science” and loved it. 

I find Buddhism as broad and diverse in its interpretation of meditative states, as is science in its observations of functions of the mind..

Kundun, the Presence of the Buddha, said, “I believe, a close cooperation between these two investigative traditions can truly contribute toward expanding the human understanding of the complex world of inner subjective experience that we call the mind.”

Based on our own experiences with meditation, most of us who practice going deeply within and listening to the inner guidance, report that our lives improve.  We have better relationships and peace of mind, for instance.

“Already the benefits of such collaborations are beginning to be demonstrated,” the Compassionate One reported, “By invoking fundamental ethical principles, I am not advocating a fusion of religious ethics and scientific inquiry. Rather, I am speaking of what I call "secular ethics" that embrace the key ethical principles, such as compassion, tolerance, a sense of caring, consideration of others, and the responsible use of knowledge and power—principles that transcend the barriers between religious believers and non-believers, and followers of this religion or that religion.”

Dalai Lama on His Next Incarnation

By Terry Reis Kennedy

Perhaps you have heard the threats of the communist Chinese administration that they will be the ones who choose the next Dalai Lama.  His Holiness the 14^th Dalai Lama has at various times announced that his next Incarnation might even be a western woman.  Or, that he could likely be the last Dalai Lama.

Referring to the current communist administration in China, His Holiness said, “… they say they are waiting for my death and will recognize a 15^th Dalai Lama of their choice. It is clear from their recent rules and regulations and subsequent declarations that they have a detailed strategy to deceive Tibetans, followers of the Tibetan Buddhist tradition and the world community. Therefore, as I have a responsibility to protect the Dharma and sentient beings and counter such detrimental schemes, I make the following declaration.”

 “As I mentioned earlier, reincarnation is a phenomenon which should take place either through the voluntary choice of the concerned person or at least on the strength of his or her karma, merit and prayers. Therefore, the person who reincarnates has sole legitimate authority over where and how he or she takes rebirth and how that reincarnation is to be recognized. It is a reality that no one else can force the person concerned, or manipulate him or her.”

Dalai Lama on Collaboration between Science and Religion

By Terry Reis Kennedy

Both science and religion scrutinize human behavior.  However, you don’t have to be a scientist or a religious person to prove that destructive emotions lead to problems at home and abroad. Tenzin Gyatso, the 14^th Dalai Lama, offers a remedy.

He says, “I believe we have a valuable opportunity to make progress in dealing with them, through a collaboration between religion and science.”

”With this in mind, I have, since 1987, engaged in an ongoing series of dialogues with groups of scientists. Organized by the Mind & Life Institute, they have been on topics ranging from quantum physics and cosmology to compassion and destructive emotions.” 

Growing up, I was not very interested in science: proving something to be true by constant experiment.  And religion, with its premises that led to logical conclusions left me bored.  Only when I entered the world of mystical literature and my own experiments with a priori experiences (deductive as opposed to presumptive reasoning), did I begin to understand my own nature.

Today, the words of His Holiness excite me.  He explains, “Buddhist teachings stress the importance of understanding reality. Therefore, we should pay attention to what modern scientists have actually found through experiment and through measurement—the things they have proved to be reality.”

We soar through space able to observe our outer universe up close.  But where is the spaceship that navigates the Inner Reality? Science discovers and proves primarily the outer.

The Embodiment of Compassion, says, “In contrast, Buddhism, an ancient Indian thought, reflects a deep investigation into the workings of the mind. Over the centuries many people have carried out what we might call experiments in this field and have had significant, even extraordinary, experiences as a result of practices based on their knowledge. Therefore, more discussion and joint study between scientists and Buddhist scholars on the academic level could be useful for the expansion of human knowledge.”

The 1975 Shambala Publications book, The Tao of Physics: An Exploration of the Parallels Between Modern Physics and Eastern Mysticism by physicist Fritjof Capra brought me to a new awareness of how the coupling of science with spirituality leads to an acceptance of the reality of our interdependence, our oneness with all beings, and to the fruition of our hopes and dreams of peace and prosperity for all.

What’s more, His Holiness, suggests, “Experiments have already been carried out that show some practitioners can achieve a state of inner peace, even when facing disturbing circumstances. The results show such people to be happier, less susceptible to destructive emotions, and more attuned to the feelings of others. These methods are not just useful, but cheap: you don't need to buy anything or make anything in a factory. You don't need a drug or an injection.”

And you certainly do not have to dole out fortunes to those who claim to be in the know about esoteric matters to voyage through Inner Space.  It is a free and personal adventure.

Dalai Lama on Aspects of the Mind

By Terry Reis Kennedy

When the mind isn’t working properly and we realize it we may go to a mental health worker to seek a solution.  Likewise, we might take our children to school counselors, or child psychologists. We understand that without a properly working mind it is difficult to function.

His Holiness the 14^th Dalai Lama said, “Since the primary motive underlying the Buddhist investigation of reality is the fundamental quest for overcoming suffering and perfecting the human condition, the primary orientation of the Buddhist investigative tradition has been toward understanding the human mind and its various functions. The assumption here is that by gaining deeper insight into the human psyche, we might find ways of transforming our thoughts, emotions and their underlying propensities so that a more wholesome and fulfilling way of being can be found.”

A family member is presently going through what is called “A Nervous Breakdown” and what my teenage nieces call, “A meltdown”.  But even with the helping sources available sometimes a person just has to be broken fully, perhaps, before he can start up life anew.

The Embodiment of Compassion noted, “It is in this context that the Buddhist tradition has devised a rich classification of mental states, as well as contemplative techniques for refining specific mental qualities. So a genuine exchange between the cumulative knowledge and experience of Buddhism and modern science on wide-ranging issues pertaining to the human mind, from cognition and emotion to understanding the capacity for transformation inherent in the human brain can be deeply interesting and potentially beneficial as well.”

The word transformation leaps out.  Isn’t this what happens to us when we are felled like trees, by the blows of life? Alcohol and drug rehabilitation centers are full of good people who developed additions and are now learning to transform themselves a day at a time.

Our Beloved monk explained, “In my own experience, I have felt deeply enriched by engaging in conversations with neuroscientists and psychologists on such questions as the nature and role of positive and negative emotions, attention, imagery, as well the plasticity of the brain. The compelling evidence from neuroscience and medical science of the crucial role of simple physical touch for even the physical enlargement of an infant's brain during the first few weeks powerfully brings home the intimate connection between compassion and human happiness.”

We help the mentally suffering with expressions of loving concern.  Though our afflicted friends and relatives may lash out at us, our genuine love is absorbed. There is no need to give up hope, though they may give up on us. 

"Buddhism has long argued for the tremendous potential for transformation that exists naturally in the human mind, Dalai Lama reiterated. “To this end, the tradition has developed a wide range of contemplative techniques, or meditation practices, aimed specifically at two principal objectives—the cultivation of a compassionate heart and the cultivation of deep insights into the nature of reality, which are referred to as the union of compassion and wisdom."

Dalai Lama on solutions to mental problems

By Terry Reis Kennedy

Why is it that sometimes we are able to avoid expressing violent emotions, though we may feel them?  Why are some capable of paying attention to what is occurring around them, while others cannot—even suffering from what is now a recognized as: Attention Deficit Disorder?

His Holiness the 14^th Dalai Lama has said that the mind can be trained to improve anti-social behavior.  In 2005 speaking to neuroscientists in the USA, he said,   “One area where Buddhist contemplative tradition may have important contribution to make is the practical techniques it has developed for training in compassion. With regard to mental training both in attention and emotional regulation it also becomes crucial to raise the question of whether any specific techniques have time-sensitivity in terms of their effectiveness, so that new methods can be tailored to suit the needs of age, health, and other variable factors.”

In schools both private and public in the US, for instance, it has been discovered that students who practice non-denominational “Silent Sitting” for as little as five minutes per day, become better focused, emotionally grounded, and more receptive to learning.

His Holiness added, “A note of caution is called for, however. It is inevitable that when two radically different investigative traditions like Buddhism and neuroscience are brought together in an interdisciplinary dialogue, this will involve problems that are normally attendant to exchanges across boundaries of cultures and disciplines. 

Recently a close family member, age nine, began to experience severe anxiety and panic attacks when it was time to go to school.  After much investigation into the matter, the condition was determined to be “Separation Disorder”…..the fact of leaving mother and attending school was suddenly overwhelming, whereas previously it was not. My prayers were offered and I had a Tibetan Buddhist Divination done. Good advice, in my view, was given: to coddle the child and assure that this too would pass; a morning sweet could be enjoyed and a brief protection mantra said before leaving the home. My report was treated with amusement and dismissed.  Today’s children are almost not allowed to be children.  Hugging, reassuring, are often regarded as “babying” and counterproductive to the achievement of the goal: Almighty Success.

 Meantime, the Embodiment of Compassion, explained, “… in its traditional context, the term for meditation is bhavana (in Sanskrit) or gom (in Tibetan). The Sanskrit term connotes the idea of cultivation, such as cultivating a particular habit or a way of being, while the Tibetan term gom has the connotation of cultivating familiarity. So, briefly stated, meditation in the traditional Buddhist context refers to a deliberate mental activity that involves cultivating familiarity, be it with a chosen object, a fact, a theme, habit, an outlook, or a way of being.”

We can relate to the nine-year-old.   Finding out that life is a school with constant tests and examinations is frightening. But having a quiet time, enjoying a sweet, and realizing that  we have support is necessary.

Maybe if the habit of cultivating compassion for all is developed violent emotions will evaporate. Maybe if the subject is interesting enough, the attention will be efficient, not deficient. 

His Holiness Dalai Lama on Achieving World Peace

World Peace—have we made progress?

His Holiness Dalai Lama acknowledges that we are overwhelmed, “When we rise in the morning and listen to the radio or read 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.”

We are industrially and technically advanced; we are educated and literate; yet we continue to suffer restlessness, discontent, and feelings of anxiety.  We are surrounded by living masters, but we lack joy.

Our Beloved Lama notes, “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.”

What more could we do?  The Embodiment of Compassion explains, “In order to bring about this great adjustment, we need to revive our humanitarian values.” 

Maybe we need to be more public in our practice.  We could write blogs, editorials, articles, even share uplifting news on social networks. What’s more we might give talks on regional radio and TV stations where talk-show hosts are generally in need of guests. We don’t have to be political or well-known to do this volunteer work.  We only need to love deeply.

Tenzin Gyatso, 14^th incarnation of Dalai Lama says, “We must remember that the different religions, ideologies, and political systems of the world are meant for human beings to achieve happiness. We must not lose sight of this fundamental goal and at no time should we place means above ends; the supremacy of humanity over matter and ideology must always be maintained.

If you are not the “public-speaking” type, there is much peace work to do behind the scenes.  Nature offers opportunities to serve. “Whether they belong to more evolved species like humans or to simpler ones such as animals, all beings primarily seek peace, comfort, and security,” the Great Bodhisattwa says.  “Life is as dear to the mute animal as it is to any human being; even the simplest insect strives for protection from dangers that threaten its life. Just as each one of us wants to live and does not wish to die, so it is with all other creatures in the universe….”

His Holiness the Dalai Lama on faithfulness

A friend just called to tell me that her son has cancer.  He is the single father of a four-year-old.  The news has hit him hard.  Yet his mother is strong and there for him and for her grandchild.  Without a support system, without our friends who love us, life would be impossible—at least this is what I believe.  We have responsibilities towards those with whom we co-exist.

According to the Living Buddha, “For human beings, as social animals, it is quite natural for us to love.  We even love animals and insects, such as the bees that collect pollen and produce honey.  I really admire bees’ sense of common responsibility.  When you watch a beehive, you see that those small insects come from far away, take a few seconds’ rest, go inside, and then hurriedly fly away again.  They are faithful to their responsibility.  Although individual bees sometimes fight, there is basically a strong sense of unity and cooperation.  We human beings are supposed to be much more advanced, but sometimes we lag behind even small insects.”

Loyalty is rare. We are too often happy to be friendly with those who make us feel good about ourselves or who financially provide for us.  But when the good times come to a screeching halt, do we stay loyal?

His Holiness, the 14^th Dalai Lama says, “When our fortunes rise, even without friends, we can manage.  But when they go down, we need true friends.  In order to make genuine friends, we ourselves must create an environment that is pleasant.  If we just have a lot of anger, not many people will be drawn close to us.  Compassion or altruism draws friends.  It is very simple.”

Look back over your experiences.  How did you become friends with certain people?  Did you create a pleasing environment when you were together?  Did you put yourself second and the friend first?  Or did you like this person simply because he or she catered to meeting your needs?  Perhaps you are someone who uses people to your own advantage.  If that’s the case, it’s unlikely that you have friends to call on in difficult times. 

“All of the world’s religions emphasize the importance of compassion, love, and forgiveness,” Dalai Lama emphasizes.  “Each may have a different interpretation but, broadly speaking, everyone bases his or her understanding of their own religion on brotherhood, sisterhood, and compassion.  Those who believe in God usually see their love for their fellow human beings as an expression of their love for God.  But if someone says, ‘I love God,’ and does not show sincere love towards his fellow human beings, I think that is not following God’s teaching.  Many religions emphasize forgiveness.  Love and compassion are the basis of true forgiveness.  Without them, it is difficult to develop forgiveness.”

Happily, both the mother and her son have many friends.  And as true friends do, all are working together to uplift the family, to provide the day to day support that is needed and maintaining a positive attitude.

His Holiness the Dalai Lama on Benefiting Others

Allegedly, when the Buddha asked his disciples to serve the sick and the suffering, some of them recoiled at the idea.  It was one thing to meditate and pray; another to wipe up the vomit of strangers. 

His Holiness the 14^th Dalai Lama teaches, “Welfare, in the Buddhist sense, means helping others to attain total freedom from suffering, and the term ‘other sentient beings’ refers to the infinite number of beings in the universe.”

But is it possible to feel motivated enough by our beliefs to become personally involved in caring for others?  Is it even necessary?

If we are to follow the teachings of His Holiness, the Embodiment of Compassion, our salvation from the endless cycles of birth and death depends on working for the benefit of others.  He is clear about this, “Likewise, Chandrakirti says in his Entry to the Middle Way that compassion is such a supreme spiritual quality that it maintains its relevance at all times:  it is vital at the initial stage of the spiritual path, it is just as important while we are on the path, and it is equally relevant when an individual has become fully enlightened.”

He continues, “Generally speaking, as I said, compassion is the wish that others should be free of suffering, but if we look into it more closely compassion has two levels.  In one case it may exist simply at the level of a wish—just wishing the other to be free of suffering—but it can also exist on a higher level, where the emotion goes beyond a mere wish to include the added dimension of actually wanting to do something about the suffering of others. In this case, a sense of responsibility and personal commitment enters into the thought and emotion of altruism.”

In order to serve the sick and the suffering, we must love them as if they were our very own. The living Buddha says, “The closer you feel towards another being, the more powerfully you will feel that the sight of his or her suffering is unbearable.”  But if we don’t feel close, then we can cultivate a sense of closeness and intimacy by visualizing ourselves as that person, for instance, or we might employ what is known as the ‘seven-point cause and effect method.’”

The Dalai Lama adds “This emphasizes the cultivation of an attitude that enables us to relate to all other beings as we should to someone very dear.  The traditional example given is that we could consider all sentient beings as our mother, but some scriptures also include considering beings as our father, or as dear friends, or as close relatives, and so on.  Our mother is simply taken as an example, but the point is that we should learn to view all other sentient beings as very dear and close to our hearts.”

So, there is no getting around it, to attain enlightenment, to achieve liberation, we’re going to have to roll up our sleeves and serve.

Dalai Lama on Attitude

Do you ever get irritated by people who try to persuade you that their way of doing things is so much better than yours? They are so sure of themselves, so condescending.  How do we handle such individuals, particularly if they're related to us?

His Holiness the 14^th Dalai Lama says, “Whether we utilize our intelligence in the right way or the wrong way is up to us.  Nobody can impose their values on us.  How can we learn to use our capacity constructively?  First we need to recognize our nature and then, if we have the determination, there is a real possibility of transforming the human heart.”

But whose heart needs transforming, ours or that of the pushy person?  In light of the teachings of the Embodiment of Compassion, the answer is simple.

“For change to happen in any community, the initiative must come from the individual.  If the individual can become a good, calm, peaceful person, this automatically brings a positive atmosphere to the family around him or her.  When parents are warm-hearted, peaceful and calm people, generally speaking their children will also develop that attitude and behavior.”

Therefore, no matter what kind of offensive behaviors surround us, it is up to us to use our innate intelligence to cope.  We can either step away from the disruption or learn how to let it wash over us without any effect.  

“The way our attitude works is such that it is often troubled by outside factors, so one side of the issue is to eliminate the existence of trouble around you,” His Holiness proposes.

For example, you really could change you work place if it truly is causing you too much stress.  Dalai Lama teaches, “The environment, meaning the surrounding situation, is a very important factor for establishing a happy frame of mind.  However, even more important is the other side of the issue, which is one’s own mental attitude.”

If one is strong enough to maintain a positive and healthy mental attitude, the results can be surprisingly beneficial to everyone concerned.

Having  withstood years of  calumny by the Chinese government who still refer to him as a “separatist” and who continue to persecute the people of Tibet, His Holiness  continues to teach non-violence and respect towards all. 

Meanwhile, he observes, “The surrounding situation may not be so friendly; it may even be hostile, but if your inner mental attitude is right, then the situation will not disturb your inner peace.  On the other hand, if your attitude is not right, then even if you are surrounded by good friends and the best facilities, you cannot be happy.  This is why mental attitude is more important than external conditions.  Despite this, it seems to me that many people are more concerned about their external conditions, and neglect the inner attitude of the mind.  I suggest that we should pay more attention to our inner qualities.”

Dalai Lama on Our True Nature

As a child, I thought I could fly.  I studied the birds taking off and landing, wondering what made bumblebees buzz and stars shine.   

His Holiness, the 14^th Dalai Lama says, “We have to consider what we human beings really are.  We are not like machine-made objects.  If we were merely mechanical entities, then machines themselves could alleviate all of our sufferings and fulfil our needs.  However, since we are not solely material creatures, it is a mistake to place all our hopes for happiness on external development alone.  Instead, we should consider our origins and nature to discover what we require.”

Early in life I was the lucky recipient of much love.  My parents adored me and my maternal grandmother, whose house we lived in, regarded me as her life’s purpose.

Tenzin Gyatso, who still calls himself a simple monk, explains, “Leaving aside the complex question of the creation and evolution of our universe, we can at least agree that each of us is the product of our own parents.  In general, our conception took place not just in the context of sexual desire but from our parents’ decision to have a child.  Such decisions are founded on responsibility and altruism—the parents’ compassionate commitment to care for their child until it is able to take care of itself.  Thus, from the very moment of our conception, our parents’ love is directly involved in our creation.”

My parents definitely wanted me—and they were deeply in love when I was conceived. 

“Moreover, we are completely dependent upon our mother’s care from the earliest stages of our growth, Dalai Lama instructs. “According to some scientists, a pregnant woman’s mental state, be it calm or agitated, has a direct physical effect on her unborn child.”

My mother was fully happy awaiting the birth of her first-born child.

“The expression of love is also very important at the time of birth, His Holiness says, “Since the very first thing we do is suck milk from our mother’s breast, we naturally feel close to her, and she must feel love for us in order to feed us properly.  If she feels anger or resentment her milk may not flow freely.”

I was born into the lap of luxury in terms of love, but ours was a no-frills life.

The embodiment of Compassion noted, “Then there is the critical period of brain development from the time of birth up to at least the age of three or four, during which time loving physical contact is the single most important factor for the normal growth of the child. If the child is not held, hugged, cuddled or loved, its development will be impaired.”

Because I received the necessary nurturing, by the time tragedy struck when I was nearly three, I could withstand the absence of my parents from my life—due  to Father’s extreme illness and near death  necessitating Mother’s having to  work two jobs.

Grandmother held, hugged, and loved us through this crisis. 

Dalai Lama on Forgiveness

His Holiness the 14^th Dalai Lama has said, “Forgiveness is an essential part of a compassionate attitude, but it is a virtue that is easily misunderstood.  For a start, to forgive is not the same as to forget.”

For many years I carried around a huge burden—the hatred I felt toward the man who had sexually traumatized me when I was young.  I also carried around rage at my family for not protecting me.  Add to this, my own guilt, for being too afraid of the perpetrator to expose him.  After all, he was a highly respected individual in the community and I was a mere child.

But Dalai Lama teaches it is vital to keep in mind the distinction between the doer and the deed.  He agrees, “Sometimes this can be hard.  When we ourselves or those very close to us have been victims of terrible crimes, it can be difficult not to feel hatred toward the perpetrators of those crimes.  And yet, if we pause to think about it, we realize that distinguishing between a terrible deed and its perpetrator is actually something we do every day with regard to our own actions and our own transgressions.  In moments of anger or irritation, we may be rude to loved ones or aggressive toward others.  Later we may feel some remorse or regret, but when looking back on our outburst, we do not fail to distinguish between what we did and who we are.”

With intense therapy and a determination to rid myself of all negativity in this matter, I got the courage to file a case against my perpetrator years after his actions.  I received a settlement, most of my family was supportive, and other victims of the same man came forward.  With justice served, I forgave my abuser, my family, and myself.  

His Holiness, the Embodiment of Compassion, taught, “Given that we find it so easy to forgive ourselves, surely we can extend the same courtesy to others!  Of course not everyone is able to forgive him-or herself, and this can be an obstacle.  For such people, it may be important to practice compassion and forgiveness toward themselves, as the foundation for practicing compassion and forgiveness towards others.”

Indeed, I worked on generating compassion towards myself first. Consequently, I was freed of the related physical, mental, and emotional pain. 

As Dalai Lama had indicated. “Another truth to keep in mind is that forgiving others has an enormously liberating effect on oneself,” he said. “When you dwell on the harm someone has done to you, there is an inevitable tendency to become angry and resentful at the thought.  Yet clinging to painful memories and harboring ill will will do nothing to rectify the wrong committed and will have no positive effect on you.”

I have let go of the past. Although, I never want to forget it. Recovering from the trauma has given me a new life and an understanding of those victims and their perpetrators who have suffered and are still suffering.

Dalai Lama on Close Feelings

We develop close feelings easily—at home, at the job, and at our places of worship.  We feel strong kinship often with strangers.  Yes, by all means, we feel love.  But do we feel compassion?  Not necessarily.

Dalai Lama explains, “With usual love, as long as the other person appears to you as beautiful or good, love remains, but as soon as she appears to you as less beautiful or good, your love completely changes.  Even though someone appears to you as a dear friend and you love her very much, the next morning the situation may completely change.  Even though she is the same person, she feels more like an enemy.  Instead of feeling compassion and love, you now feel hostility.  With genuine love and compassion, another person’s appearance or behavior has no effect on your attitude.”

When I declared my undying love I truly meant it. For awhile the object of my affection felt the same way about me, until he suddenly loved somebody else more and married her.  In shock, I struggled to accept my partner’s change of heart. I tried to act in a compassionate and understanding way.  I could not.

According to His Holiness, “Real compassion comes from seeing the other’s suffering.  You feel a sense of responsibility and you want to do something for him.   There are three types of compassion.  The first is a spontaneous wish for other sentient beings to be free of suffering.  You find their suffering unbearable and you wish to relive them of it.  The second is not just a wish for their well-being, but a real sense of responsibility, a commitment to relieve their suffering and remove them from their undesirable circumstances.  This type of compassion is reinforced by the realization that all sentient beings are impermanent, but because they grasp at the permanence of their identity, they experience confusion and suffering.”

Slowly, by focusing on my spiritual practice, I did begin to see my own selfishness in the matter, holding on to someone who wanted to be free.  I also saw how I was being inconsiderate.  I began to take responsibility for my own life. Soon I realized I was not alone. There are so many others suffering similar rejection. 

“A genuine sense of responsibility generates a spontaneous sense of responsibility to work for the benefit of others, encouraging us to take this responsibility upon ourselves,” the Living Buddha teaches.

 I helped myself by helping others who were in more pain than me. Before long I felt freer than I ever had. In forgiving the man I had so desperately loved, and praying for his happiness, I had healed myself. I had moved into another level of compassion.

“This kind of compassion,” His Holiness says, “is reinforced by the wisdom that although all sentient beings have an interdependent nature and no inherent individual existence, they still grasp at the existence of individual nature.  Compassion accompanied by such an insight is the highest level of compassion.”

Dalai Lama on collaboration between Science and Religion

Both science and religion scrutinize human behaviour.  However, you don’t have to be a scientist or a religious person to prove that destructive emotions lead to problems at home and abroad. Tenzin Gyatso, the 14^th Dalai Lama, offers a remedy.

He says, “I believe we have a valuable opportunity to make progress in dealing with them, through a collaboration between religion and science.”

”With this in mind, I have, since 1987, engaged in an ongoing series of dialogues with groups of scientists. Organized by the Mind & Life Institute, they have been on topics ranging from quantum physics and cosmology to compassion and destructive emotions.” 

Growing up, I was not very interested in science: proving something to be true by constant experiment.  And religion, with its premises that led to logical conclusions left me bored.  Only when I entered the world of mystical literature and my own experiments with a priori experiences (deductive as opposed to presumptive reasoning), did I begin to understand my own nature.

Today, the words of His Holiness excite me.  He explains, “Buddhist teachings stress the importance of understanding reality. Therefore, we should pay attention to what modern scientists have actually found through experiment and through measurement—the things they have proved to be reality.”

We soar through space able to observe our outer universe up close.  But where is the spaceship that navigates the Inner Reality? Science discovers and proves primarily the outer.

The Embodiment of Compassion, says, “In contrast, Buddhism, an ancient Indian thought, reflects a deep investigation into the workings of the mind. Over the centuries many people have carried out what we might call experiments in this field and have had significant, even extraordinary, experiences as a result of practices based on their knowledge. Therefore, more discussion and joint study between scientists and Buddhist scholars on the academic level could be useful for the expansion of human knowledge.”

The 1975 Shambala Publications book, The Tao of Physics: An Exploration of the Parallels Between Modern Physics and Eastern Mysticism by physicist Fritjof Capra brought me to a new awareness of how the coupling of science with spirituality leads to an acceptance of the reality of our interdependence, our oneness with all beings, and to the fruition of our hopes and dreams of peace and prosperity for all.

What’s more, His Holiness, suggests, “Experiments have already been carried out that show some practitioners can achieve a state of inner peace, even when facing disturbing circumstances. The results show such people to be happier, less susceptible to destructive emotions, and more attuned to the feelings of others. These methods are not just useful, but cheap: you don't need to buy anything or make anything in a factory. You don't need a drug or an injection.”

And you certainly do not have to dole out fortunes to those who claim to be in the know about esoteric matters to voyage through Inner Space.  It is a free and personal adventure.

Who is the 14th Dalai Lama?

His Holiness the 14^th Dalai Lama, Jampel Ngawang Lobsang Yeshe Tenzin Gyatso, was born in Takster, Amdo Province, in Tibet on July 6, 1935.  His parents were humble farmers but at the age of two he was recognized by a party of special monks searching for the reincarnation of the late 13^th Dalai Lama.  Predictions of the location of the child’s birth were exact and this is how the search party was able to locate him. On deeper examination it was discovered that his body was marked in the traditional way of his previous incarnations.

The title Dalai Lama was originally offered to Sonam Gyatso, the 3^rd Dalai Lama, by the then Mongolian Prince, Altan Quan.  The Mongol word Dalai, Gyatso in Tibetan, means “Ocean of Wisdom”.

In 1939, at the age of four, he was brought to Lhasa, the capitol city of Tibet, where he was enthroned in 1940.  There he began his education living at the Potala Palace in winter and at Norbulingka Palace in summer. It wasn’t long before his extensive studies included Logic; Prajnaparamita—discriminative awareness, the bodhisattva’s path, emptiness, non-duality and the skilful means of great compassion; Madhyamaka—The Middle Way, between the extremes of eternalism and nihilism; Abhidharma—phenomenology, metaphysics, or direct knowledge; and Vinaya, monastic discipline and ethical codes which regulate the life of an ordained monk or nun.

In addition, he studied history, poetry, astrology and later, advanced Tantra.  As a teenager he began learning English and at 16 he assumed full temporal responsibility of the leader of Tibet due to the advancing Chinese Communist occupation.  Communism had taken hold of China and now it was forcing its way into Tibet. The residents of the Snow Land who resisted the takeover of their towns, villages, and monasteries were being slaughtered by the heavily armed soldiers.

His Holiness, in his attempts to save his country, communicated with presidents and prime ministers around the globe.  Few acknowledged the plight of the Tibetan people. However, the first Prime Minister of India, Jawaharlal Nehru offered him asylum. 

Meanwhile, the Chinese Communist leader, Mao Tse Tung, invited His Holiness to come to China.  The Dalai Lama was just 19 then, but he hoped that he could reverse Mao’s plan.  Mao listened to him, but said that no reconciliation was possible between the Tibetan people and the Chinese.  He said that unless Tibetans agreed to be ruled by China they would have to face the consequences of the invading military forces.  He told the “boy” he was determined to take over Tibet entirely and to subjugate the Tibetans who would not agree to be “Chinese”.

With little help except for natives armed with farm tools and few clans of warriors led by regional kings, the hordes of well-armed soldiers easily massacred millions of the small population of approximately six million.  Thousands of families who survived were displaced, homes were burned and looted, farm animals were taken, incalculable sacred items were destroyed, and monasteries and holy places were turned into rubble.

On March 17, 1959, His Holiness left Lhasa sick with fever, and suffering from a very heavy heart.  It was just seven days after the civil uprising there against the invaders. People continued to be murdered and imprisoned. The Dalai Lama hoped that he could help his people from across the border in India—the Birthplace of Buddha, the country that offered him refuge.

After an arduous journey on foot and on horseback, The Dalai Lama gratefully accepted sanctuary in India, where he remains to this day, living in exile from his Beloved Motherland, the Roof of the World.

More than 100,000 of his fellow Tibetans were able to follow him into exile, most of them resettling in India.  Many Tibetans still risk their lives and escape into Buddha’s homeland seeking exile there.  From India many migrate to other countries. Today the once unknown Tibetans are known on every continent.   And the Dalai Lama, who resides in Dharamsala in the north of India, travels the globe spreading Buddha’s teachings and giving lectures on peace, universal responsibility, love, compassion, and the need to stop engaging in wars.  He has won prestigious prizes, including the Nobel Peace Prize in 1989.  He has also written  many books, including:  My Land and My People; Freedom in Exile; Opening the Eye of New Awareness; A Human Approach to World Peace; Kindness, Clarity and Insight, and The Kalachakra Tantra.

The present day Chinese government declares His Holiness the 14^th Dalai Lama a “separatist” a “demon” and works at destroying his reputation, seemingly without let up. Tibetans and some Chinese who support him are imprisoned for their beliefs.

Amazingly, however, groups of the most prominent citizens of China are now becoming his supporters.  Artists, writers, and musicians, for instance, risk incarceration for work that depicts “The Ocean of Wisdom Lama” as a hero and savior of the Tibetan people.

As an independent journalist covering his empowerments, his teachings on Buddhist texts, and his discourses throughout India, I have been graced to have been in his presence many times and to have had press interviews with him.  Consequently I have written extensively on how to incorporate his teachings on Buddhist principles into our day to day lives.  Most of the essays presented here have been published in newspapers in India and abroad.  I have now compiled all of these and other essays into a manuscript which I am presenting on my blog.  I am interested in getting the information out to those who may choose to use it.

In addition, I write on the plight of Tibetans today, who live both in and out of Tibet; and I have given free lectures in Spain and in the USA on this subject.  My fifth book of poetry, I AM TIBETAN, published by Esteban Dias, for Tiger Moon Productions, has been translated into Spanish and Polish.  I am committed to the Tibetan cause—getting their country back, and letting the Tibetan refugees return to their Mother Land.  My deepest wish is to one day walk hand-in- hand with Tibetans and their supporters across the border into a FREE TIBET.

His Holiness The 14th Dalai Lama

Click on the above link to read about His Holiness The 14th Dalai Lama.