Can You Will Something Into Existence?

Hello everyone! I pray all of you had a wonderful holiday season and a Happy New Year. As always.

I’ve been asked this question at least a couple hundred times in the last 10 months. I can’t give a definitive answer because we can’t even prove the Supernatural exists. I feel however, it’s a very good possibility obsessing over something enough it could very well be created by your own obsession. Just like a poltergeist. But on the other side of that coin sometimes I feel if enough people give something enough of the right attention could very well possibly ‘Will’ it to life. I did a lot of researching in addition to just my humble opinion. There isn’t a whole lot of information but I am sharing what I found.

FYI: Another McKamey Blog coming soon. This TORTURE TRAP (as many call it) will never go away. Just switches to a new dump.

Speaking negatively can take a toll on you. You might hear “Oh I'm not as good at work as Susie.” so I should beat myself up because that voice starts messing with you. The human mind is the devils playground. Don’t allow him to drag you down. Take authority In Jesus name. Command them to flee at once. Stand your ground.

When one is for lack of better words having trouble, negative self talk is said to be one's inner thoughts you have with yourself. It’s not healthy either. Any bad thoughts will hinder you through life. that diminishes you and confidence in your ability to do so. Because of this, negative thoughts of yourself just get worse. It’s easier said than done.

Tulpa (Wiki)

“Something related to this subject is called a Tulpa. It’s said an entity created in the mind, acting independently of, and parallel to your own consciousness. They are able to think, and have their own free will, emotions, and memories. In short, a tulpa is like a sentient person living in your head, separate from you. It’s currently unproven whether or not tulpas are truly sentient, but in this community, we treat them as such. It takes time for a tulpa to develop a convincing and complex personality; as they grow older, your attention and their life experiences will shape them into a person with their own hopes, dreams and beliefs.

“You’ll create a tulpa by imagining a person in your head, and treating them as a person. The exact mechanism is unknown, but as you give a tulpa attention, and believe it can be a sentient person, it will grow into one, and act independently of you. At first, you will be narrating to your tulpa—speaking to it, and visualizing it in your mind—and with time, you’ll be able to communicate through various methods, which will be described in the next section. Keep in mind that when a tulpa starts talking, it doesn’t mean that they are complete, or finished by any means. Like any person, a tulpa is never “done”, and you shouldn’t be going for a finished tulpa, when you make one. You should be focused on nurturing and teaching your tulpa, and allowing them to grow as a person with you, while at the same time you learn about yourself, and grow as a person in turn. It takes time and effort to make a tulpa into a self-sufficient and balanced individual, and their independence and personality will grow and flourish over time, like any regular human being’s. Creating a tulpa means committing to raising and living with another person.” I could go further into it but I’ll do another blog on Tulpas. It was very interesting.”

So can we will something into existence? I do not know? I can’t answer that however, nothing would surprise me. I’ve seen a lot in my life so I’m not surprised but it’s too dangerous. We need Jesus. In his name we are safe. Not everyone has bad intentions. Some just don’t realize there is a supernatural world that really exists.

Remember imaginary friends? Some of that has been a bit more to it. Is the law of attraction working in this particular manner? You give something enough attention and you can’t control it will become very dangerous because you just don’t know what is really lurking. There’s nothing Jesus Christ can handle.

Until next time may your days be bright and your thoughts be bright.

Written By Jennifer Auld

Dalai Lama at the Inauguration of the First Scholarly Conference on Kalachakra

Inauguration of the First Scholarly Conference on Kalachakra

Thekchen Chöling, Dharamsala - In the cool, clear morning air, as the sun rose over the mountains into a cloudless blue sky, His Holiness the Dalai Lama walked from his residence to the Kalachakra Temple early today. Smiling faces, many of them from Russia, greeted him as walked through the garden. He saluted the statue of the Buddha in the main temple before entering the Kalachakra Temple and taking his seat.

The Secretary of Namgyal Monastery welcomed everyone to the start of the First Conference on Kalachakra for Scholars of all Tibetan Traditions. Monks of the Monastery sitting in orderly rows chanted verses in praise of the Buddha followed by the Praise to the 17 Masters of Nalanda. Tea and sweet rice were served.
               
“How many scholars have come from elsewhere?” His Holiness wanted to know. The answer was twenty.

“I’ve been quite unwell,” he said. “I came back from Delhi on 8th April feeling fit, but on 9th I was out of sorts, so I returned to Delhi for treatment. It turned out that my illness was not so bad, but I found the treatment tiresome. Now I’m well again, but I need to rest and relax. My staff keep telling me I need to reduce my schedule, so generally I’ll only meet people every other day.”

The Abbot of Namgyal Monastery, Thomtog Rinpoché, who is also Chairman of the Namgyal Monastery Education Society, introduced the occasion. He welcomed His Holiness and Samdhong Rinpoché to this First Conference on Kalachakra. He clarified that the name Shri Kalachakra refers to the union of bliss and emptiness arisen in the form of a deity. Shakyamuni Buddha first taught about this in the form of Kalachakra. The teaching was then taken to Shambhala.

“Scholars from all Tibetan Buddhist traditions, Nyingma, Sakya, Kagyu, Geluk, Jonang and Butön have written extensively about Kalachakra,” he explained. “The tradition is alive. Jé Tsongkhapa regarded the Kalachakra as an authentic tradition and practised the Six Yogas. Jamyang Chöjé, founder of Drepung Monastery, records that Jé Rinpoché had a vision of Kalachakra. Later, the 7th Dalai Lama, Gyalwa Kalsang Gyatso, composed an extensive sadhana and instigated its practice in Namgyal Monastery. His Holiness the Dalai Lama has given the Kalachakra Empowerment to hundreds of thousands of people around the world. Consequently the complete practice remains intact.

“As followers of Jé Rinpoché it is our responsibility to practise the teachings of the Buddha as he and his followers have done. We regard this conference as an offering of practice.

“In a Prayer he composed for His Holiness the Dalai Lama’s long life called ‘The Melody of the Nectar of Immortality’, Jamyang Khyentsé Chökyi Lodrö referred to him as a human manifestation of Kalachakra:

Kulika Pundarika, skilled and perfect exponent of the Kalachakra,

With its inseparable outer, inner and alternative cycles,

Has appeared in the land of Tibet in the form of a spiritual friend:

You who are in essence the original Buddha, Kalachakra—I pray for your long life!

“I too pray that His Holiness may live long, that his propitious wishes may be fulfilled and that the Tibetan people may once again be reunited. May all attain the state of Kalachakra.”

The Principal of the Namgyal Monastery School then outlined the procedure whereby representatives of various traditions, Nyingma, Sakya and Geluk, the Bokar Kagyus, Jonangpas, and a Geshé from Zhalu Monastery, as well as a representative of the Astro Department of the MenTseeKhang will make their presentations over three days.

His Holiness was invited to speak:

“I regularly say how important it is for us to be 21st century Buddhists. In the past in Tibet, people of all three provinces were Buddhist. Even the Bönpos studied Buddhist texts. Buddhism spread right across the land and people placed great faith in rituals and prayers. But what are the true characteristics of the Buddha’s teachings? In India there were the practices of concentration and insight or analysis (shamatha and vipashyana), in addition to which the Buddha taught about causality and dependent arising. He taught how to transform the mind on the basis that a disciplined or calm mind is happy whereas an unruly mind is not.

“Explanation of the Four Noble Truths with their 16 characteristics and the 37 factors of enlightenment is common to the Foundational and Great Vehicles. They were laid out in the first round of teachings and explained more elaborately in the second.

“Yesterday, I met with some Indian scholars who asked in the course of our conversation why it is that although the harmful effects of smoking are well-established, some people persist in doing it. I suggested that it is because we have different levels of understanding. To start with you may hear or read about something, but you’ll only really begin to understand it if you think about it. Reflection generates a deeper understanding, but only by focussing on what you’ve understood will you reach conviction. At that point you’ll be able to explain to others what you’ve understood on the basis of your own experience. This is why in terms of Buddhist practice we stress the importance of study, critical reflection, and meditative practice.

“We take refuge in the Buddha, Dharma and Sangha without really knowing what the Buddha is. We need to think about how enlightenment is gained on the basis of the Two Truths, on overcoming the misconception of true existence. All religious traditions teach about love and compassion from different point of view, but the Buddha taught us to use reason and to think about dependent arising. This is how to uproot the causes of suffering. He taught that the more you exercise reason, the more you’ll understand and the deeper your conviction will be. This is what Nagarjuna did and consequently what he wrote attracts the admiration of scientists today.”

His Holiness noted that there is a practice of maintaining a pure vision of the Lama, but Jé Rinpoché stated that if the Lama teaches something that is at variance with the classical texts, you should challenge it. According to the Nalanda Tradition even the words of the Buddha are subject to analysis. For example, when we come across the Buddha’s advice that the five psycho-physical aggregates are like a load borne by the self, we have to ask why he taught that. The Buddha himself counselled, "As the wise test gold by burning, cutting and rubbing it, so, Bhikshus, should you accept my words—only after testing them and not merely out of respect."

“When I give someone a statue of the Buddha I describe him as a thinker and scientist of ancient India, someone whose teaching can be understood through reason, investigation and experiment—and by setting it against our own experience.

“Here in exile I encouraged nuns to study and to seek the highest qualification, which prompted some surprise among older monks in the monasteries in the South. However, I reminded them that the Buddha offered full ordination equally to monks and nuns, so why should they not also study to the same level? Consequently we now have Geshé-mas and even lay people are showing an interest in study.

“As far as the Kalachakra is concerned, one question that has to be asked,” and His Holiness laughed, “is where is Shambhala? It seems it may not be in this world, but we have to read the texts carefully. I have to admit I sometimes find what is written in the Jataka Tales hard to believe. Maybe some of them exaggerate. However, I don’t have such doubts about what we find in the Heart Sutra—‘Form is empty, but emptiness is form. Emptiness is not other than forms and forms are not other than emptiness.’

“Quantum physicists talk about the observer effect—that the mere observation of a phenomenon inevitably changes that phenomenon. The Mind Only School states that phenomena are the creation of consciousness. The Middle Way School declare that just because something is not found under analysis that doesn’t mean it does not exist; it can still exist in conventional terms.

“Disturbing emotions arise from our exaggerated outlook, our distorted view of reality that conceives of true existence.

“If we can explain the Buddha’s teachings in terms of the ground reality and the path that culminates in the resultant state they will survive for centuries.”
As far as the Kalachakra tradition is concerned, His Holiness stated that the monks of Jonang Monastery and the followers of Butön Rinpoché were the main upholders of the tradition. In Tibet, Panchen Palden Yeshé was said to have visited Shambhala and brought a huge grain back to Tashi Lhunpo. There were Indian masters who did not accept the Kalachakra tradition and it seems Rendawa did not either. His Holiness emphasised that it’s necessary to study and put what you understand into practice and see whether you have a genuine experience.

With regard to the Six Branch Practice of Kalachakra, the Jonangpas still maintain the practices for day and night and gain the signs in relation to them. His Holiness mentioned a special practice for fixing the gaze on the mid-brow that Kalu Rinpoché showed him. He alluded to the practice of bliss and empty-form in relation to Kalachakra, as well as the four empty states of which the fourth is the empty state of clear light. He recalled that where the Buddha’s second round of teachings explains in detail about cessation, in the third round he spoke of the mind of clear light.

Finally, His Holiness remarked that whereas some people claim that building temples and monasteries amounts to building the Dharma, Vasubandhu was straightforward in stating that the survival of the Buddha’s teaching depends on study and practice.

“It’s one thing to study the scriptural teaching, but it has to be augmented by realization within yourself. That’s the only way to ensure the teaching will survive—keep up what you’re doing and explain this to others.”

His Holiness was escorted from the temple by the Abbot and Disciplinarian of Namgyal Monastery. At the bottom of the temple steps he climbed into a car and drove back to his residence.

original link & photos:  https://www.dalailama.com/news/2019/inauguration-of-the-first-scholarly-conference-on-kalachakra

Dalai Lama Meets Tibetans & People from the Himalayan Region

Bengaluru, Karnataka, India - Before His Holiness the Dalai Lama went out this morning, filmmaker Bharath Subbarao and his wife Soumya introduced him to ‘Mandala’, a newly launched app dedicated to bringing Buddhist wisdom and the best insights of psychology together in a clear and accessible way so that people may apply them in their everyday lives. The app is introduced and guided by Thupten Jinpa, a former Buddhist monk who completed his training as a Geshe Lharampa at Ganden Monastery and went on to earn a BA in philosophy and a PhD in religious studies at Cambridge University. He has served His Holiness extensively as a translator since 1985 and has translated and edited numerous books by him.

The app, which is presently available in English, French, Spanish, Russian and Chinese, offers talks and conversations that bring together Buddhist wisdom and scientific insights under the heading Learn. Well-known scientists and writers like Daniel Goleman contribute. Under the heading Live, are a series of guided meditation practices, while there is also an option to discover and delve further into key Buddhist concepts under the heading Explore.

His Holiness was pleased to see that guidelines to help people find peace of mind and develop a warm heart could be made so easily and clearly available to them.

A short drive brought His Holiness to the King’s Court section of the Palace Ground. A spellbound crowd of more than 2500, mostly young Tibetan students, but also including about 300 Bhutanese and others from the Himalayan Region waited to listen to him. All expenses for the event were met by Ganden Jangtse Monastery.

Received by Chief Representative Chophel Thupten, His Holiness was given a traditional welcome at the door. Inside the hall, a group of singers and musicians performed for him. He beamed with pleasure as they played. Chophel Thupten presented a brief report of achievements and aspirations for the future, before requesting His Holiness to address the gathering.

“I’ve been busy visiting the settlements here in Karnataka,” he told them. “I caught a cold which left me feeling tired, but now I’m here in Bengaluru and very happy to meet you all.

“Tibetans faced great hardship in their own land. However much we tried to accommodate ourselves to the problems that arose, we were ultimately unable to reconcile the conflicts we encountered and fled instead into exile. Indian Prime Minister Nehru took great personal responsibility for helping Tibetans. I met him first in Peking in 1954, then again in India in 1956, before coming into exile in 1959. At his instigation the Government of India did whatever it could to help us. Here in Karnataka, Chief Minister Nijalingappa went out of his way to offer us support.

“Tibetans in Tibet have an undaunted spirit and an unswerving devotion to our religion and culture. Wherever we’ve ended up in the world, whether it’s in India, Europe, the USA, Canada, or Australia, we haven’t forgotten that we are Tibetans. It’s in our blood. The 150,000 Tibetans who live freely in exile are a source of hope to their brothers and sisters in Tibet. We have been successful in keeping our heritage alive. Since we came into exile, many people who weren’t acquainted with them before have taken interest in our religion and culture. Scientists in particular are taking a growing interest in what we know about the mind.

“In the past, study of philosophy and logic, as well as learning about the mind, were largely the preserve of monks in the centres of learning. It wasn’t something people in the ritual monasteries or nunneries paid attention to. However, in exile monks in those monasteries and nuns in their nunneries have taken up the study of logic and philosophy. Throughout the Himalayan Region from Ladakh to Arunachal Pradesh lay people too are becoming 21st century Buddhists by studying what Buddhism is about.

“How many of you can recite the ‘Heart Sutra’ from memory? The main thrust of the teaching is emptiness. It shows that things exist in dependence on other factors, therefore they don’t have any independent existence of their own. Experts in quantum physics have told me that what are new insights for them today find resonance in what Nagarjuna wrote about dependent arising long ago.

“Modern science is new to us. We had no acquaintance with it in Tibet. More than 30 years ago, to satisfy my own curiosity I entered into discussions with scientists. What I learned led me to believe that science could complement what we already know. Some old Abbots were not easily convinced, but eventually they came round. I explained that I could find no contradiction in combining our two approaches to knowledge.”

His Holiness explained that as far as political affairs are concerned, he has retired. He semi-retired after the leadership election in 2001 and fully retired after the election of 2011.

He recalled Nehru advising him that the USA was never going to go to war with China over Tibet. Subsequently, in 1974 it was decided not to seek independence for Tibet, nor to make further appeals to the UN. Nehru stressed that sooner of later we would have to negotiate with the Chinese authorities. The Chinese constitution includes provisions for the autonomy of Tibet, which should be implemented. Tibetans in Central Tibet, Kham and Amdo need to be able to protect their identity and culture. His Holiness pointed out that the Middle Way Approach developed once Deng Xiaoping began to relax restrictions and expressed a willingness to talk. After the craziness of the ‘cultural revolution’, he hoped that common sense would prevail.

His Holiness remarked that the undaunted and unwavering spirit of Tibetans in Tibet and the efforts of those in exile have ensured that the Tibet issue is not forgotten. He reiterated the necessity of keeping Tibetan culture and language alive.

His Holiness lamented the huge loss of life in war over the last century and that violence is still going on. He observed that when Mahatma Gandhi put engaged in ahimsa, non-violent resistance his opponents regarded it as a sign of weakness. And yet in the end he was successful.

His Holiness told the students that he is convinced that if ancient Indian knowledge of the workings of the mind and emotions can be combined with modern education, it will make a significant contribution towards peace in the world.   

In answering questions from the audience he advised that death is a natural process and that everyone who’s born will die. What can help at that moment is to have a peaceful state of mind and a warm heart. He stated that women can become religious leaders and mentioned the examples of Shugseb Jetsun and Samdhing Dorje Phagmo. He added that after pursuing a rigorous program of study, 20 nuns were last year awarded the first Geshe-ma degrees.

A girl from Ladakh acknowledged that His Holiness regularly refers to himself as a simple Buddhist monk, but Tibetans and Himalayan people also know him as Chenrezig. She asked if he had anything to say about that.

“This year in Ladakh, a young girl asked me straight out, ‘Are you a God?’ and I told her ‘No’,” His Holiness reported, laughing. “The First Dalai Lama, Gendun Drup had visions of Avalokiteshvara and Tara and the Dalai Lamas from the 2nd until the 13th all had visions. I was born in a very remote village near Kumbum Monastery in Amdo. The search party was sent there as a result of visions the Regent saw in the surface of Lhamo Latso Lake, a lake activated by Gendun Gyatso, so you might say this Dalai Lama was recognised by Palden Lhamo. I have a strong karmic connection to the previous Dalai Lamas, so she helps me.

“I’ve had several dreams indicative of the past. In one I had been held as a prisoner in ancient Egypt and was released by order of the Pharoh. I’ve also had dreams indicative of my close connection to the Indian adept Krishnacharya and to the founder of Drepung Monastery Jamyang Chöjey.

“Be that as it may, every one of us has had a previous rebirth. The important thing is to lead a meaningful life here and now.”

His Holiness gave transmission of the mantras of Buddha Shakyamuni, Avalokiteshvara, Manjushri and Arya Tara, as well as the four line verse for taking refuge in Buddha, Dharma and Sangha and generating the awakening mind. In a final piece of advice he asked the young people to help others if they can, but if they can’t, that to avoid doing them any harm.

original link & photos https://www.dalailama.com/news/2017/meeting-tibetans-and-people-from-the-himalayan-region

Dalai Lama Discusses Refugees in Europe, Human Rights, Social Media & More

Dialogue with Students and Public Talk

Frankfurt, Germany - To begin with this morning, he met with a diverse group of Chinese, Mongols and Uyghurs —scholars, students and business-people, telling them that Tibetans were willing to remain with the People’s Republic of China (PRC). He also mentioned that when he first met Uyghur leader Rebiya Kadeer she spoke of using violence to achieve independence, but he persuaded her to pursue the path of non-violence instead. In due course she also adopted autonomy as her goal.

His Holiness was asked about the declining situation of human rights in China, exemplified in the death of Liu Xiaobo. He answered that he had heard that Xi Jinping had been taken aback by the strength of opposition to reform among the old guard in the Party. He mentioned the hope that during the forthcoming Party congress, when many elderly members of the Politburo will retire, they will be replaced by new faces. Opportunities for change may then occur. He noted that many educated Chinese support the Middle Way Approach, adding that governments come and go, but the people remain. He remarked that Chinese-Tibetan relations are more than 2000 years old, whereas the Chinese Communist Party has existed for less than a century.

Asked how progress can be made, His Holiness suggested that just as he has engaged in fruitful dialogue with scientists for more than 30 years, it’s important that Chinese and Tibetans in exile, students in particular, get to know each other better. These days, as fewer people in the world talk about human rights in Tibet and Xinjiang, it would be helpful to revive the association of Tibetans, Mongols and Uyghurs, focussing on rights and the preservation of cultural identity. His Holiness approved of a suggestion to erect statues of Liu Xiaobo to prevent memory of him being erased, proposing that Chinatown in New York would be a worthwhile location.

A drive through steady rain brought His Holiness to the Jahrhunderthalle, the Century Hall. 1600 students from 60 schools in and around the state of Hesse had gathered there to listen to his conversation with 10 of their number who would put their questions to him.

“Brothers and sisters,” he began, “I’m extremely happy to have this opportunity to talk you young students. I believe all 7 billion of us are the same as human beings. Many of the problems we face are of our own making. Why? Because we continue to think in terms of my people, my nation, my religion, focussing on the secondary differences between us.

“We can’t change the past, but we’re still able to shape the future. Since I was born in 1935 I’ve been witness to continuing violence and war. We are sitting peacefully and amicably together here, but elsewhere on this planet other human beings are suffering—being killed and dying of starvation. Can we remain indifferent? We need to remember the oneness of humanity and that we are all brothers and sisters. Those of you who belong to the 21st century have a responsibility to create a more peaceful world. If you start now and make an effort you may see such change in your lifetimes, although I won’t live to see it. The peace of mind that will be its foundation will require a combination of warm-heartedness and intelligence.”

Asked how to proceed, His Holiness stressed the need to improve education. He said that where in the past the church took care of inculcating human values, religious influence has declined. Now there’s a need for far-sighted vision and enthusiasm to incorporate ethical principles into mainstream education.

Questioned about the refugee problems in Europe, His Holiness clarified that most of them have fled their own countries because of unrest there. He compared contemporary refugees to Tibetans who have always expected ultimately to return to Tibet. Refugees today, he said, should be given shelter and provided with education and training for the young so that when peace is restored in their homelands they can return to rebuild them.

His Holiness highlighted a change in attitudes between the early 20th century, when everyone proudly joined up when war was declared, to the opposition to war, violence and nuclear weapons at the end. The manifest desire for peace is encouraging, he said, noting that the Berlin wall fell not as a result of the use of force, but due to popular will. He expressed his admiration for the spirit of the European Union, which has countered a sense of ‘them’ and ‘us’, the source of division.

“Our basic human nature is warm-hearted,” His Holiness asserted. “Without it we can’t survive. But we must also use our intelligence, asking ourselves, for example if anger is of any use. The answer is that it destroys our peace of mind. Women are prone to use make up to enhance their prettiness, but if their expressions are angry, no one will want to look at them.”

In the context of learning from experience, His Holiness described three steps to developing clearer understanding. The first is to read about or listen to what others say. The next is to think about it until it is clear in your mind and the third is to become so thoroughly familiar with this conviction that it becomes part of your experience.

Challenged to say whether freedom or security was more important, His Holiness replied:

“Freedom—because of our natural ingenuity. We have great potential for creativity which requires freedom if we are to avoid stagnation. Security is sometimes cited as protecting that creativity, but it should not be in terms of restraining our thinking. Totalitarian systems typically link security to restrictions.”

His Holiness told another student that human beings’ highest goal is the achievement of happiness.

Regarding social media he said that it’s important not to become a slave to such opportunities or the technology that supports them, but to employ them with intelligence, seeking not to be manipulated by them. He ended the meeting by recommending that the students think about what they had heard. If they approved of it and valued it, he said, they should try to implement it in their lives and share what they had understood with others. He added, nevertheless, that if it meant nothing to them, they were welcome to forget it.

Addressing almost 3000 people after lunch, His Holiness again stressed the need to overcome a tendency to dwell on secondary differences and realize that we are fundamentally the same in being human. He stressed the importance of creating a happier, more peaceful world, of acknowledging the oneness of humanity. He pointed out that when we go to hospital, no one asks where we are from or what we believe. We are received as patients in need of treatment.

“Similarly, if, lost in the wilderness, we finally see someone else in the distance, our first thought will not be to ask where they are from or to what race or religion they belong to, but relief at encountering another human being.”

His Holiness repeated his admiration for the spirit of the European Union and the sense of good neighbourliness it entails. He looked forward to such a union evolving in Africa, Latin America and Asia. He suggested that the mutual respect involved naturally leads to trust and more friendly relations, whereas suspicion leads to trouble. He reiterated that seeing others in terms of ‘them’ and ‘us’ only results in further division. Therefore, cultivating a sense of the oneness of humanity is crucial for peace in the wider world.

Among questions from the audience, His Holiness was asked how to deal with fear. He answered that some fear, such as fear of a mad dog, is valuable and well-founded. However, there is also fear rooted in thinking too much about ourselves. When that arises, he suggested, it could be fun to ask yourself where or what is the ‘I’ you are so worried about.

His Holiness’s answer to why people are so greedy was that they lack basic moral principles and a respect for the rights of others. They fail to understand that real happiness is related to the mind rather than to physical satisfaction.

When a member of the audience asked him to pray for her after coming through great difficulties, he told her he would, adding that his daily prayer is:

For as long as space endures

And for as long as living beings remain,

Until then may I too abide

To dispel the misery of the world.

Finally, to end a long day, His Holiness spoke to 1500 Tibetans from various parts of Northern Europe. He praised their continuing sense of being Tibetan wherever they live now and thanked them for the loyalty and unwavering faith. He reaffirmed that it is the continuing determination of Tibetans in Tibet that enables those is exile to also keep their spirits up.

He reviewed what has been achieved in exile in terms of keeping Tibetan Buddhist culture, the Nalanda Tradition, alive by extending opportunities for rigorous study. He stressed that only Tibetans maintain an approach to the Buddha’s teachings based on scepticism, logic and reason. Besides that he asserted that the Tibetan language is the medium through which the Buddha’s teachings can be most accurately expressed. In addition, the detailed explanations of the workings of the mind and emotions found in Buddhist literature are of crucial relevance today. This, he declared, is something to be proud of.

His Holiness recounted an occasion earlier this year flying from Guwahati to Dibrugarh in a small plane during a storm when the turbulence made him fear for his life. Telling them his main concern was for what the six million Tibetans who have vested their hopes in him would do if he were to meet with an accident, the audience applauded. He assured them that his health is good and that he may live another 15-20 years, during which time there could be positive change for Tibet. Before waving goodbye, he urged them to be happy and at ease.

original link & photos: https://www.dalailama.com/news/2017/dialogue-with-students-and-public-talk-frankfurt-germany-13-september-2017-yesterday-technical-problems-delayed-his-holiness-the-dalai-lamas-fight-from-derry-northern-ireland-to-frankfurt-and-he-eventually-took-off-in-pouring-rain-when-he-landed

The Dalai Lama on One World, One Vision, One People

His Holiness the Dalai Lama was invited to speak at the Indian Habitat Centre by Rajeev Chandrasekhar MP and the Ashoka University. Mr Chandrasekhar is an independent member of the Rajya Sabha, the upper house of the Indian Parliament, representing Karnataka and Bangalore. The Ashoka University is a fully residential university whose founders believe that education should be holistic and liberal. In his introduction Mr Chandrasekhar praised His Holiness as someone who espouses peace and co-existence.

“Dear brothers and sisters,” His Holiness began, “that is what we all are, 7 billion human beings, brothers and sisters, each born from a mother and surviving in dependence on each other. In the past people were self-sufficient and able to live in isolated communities, but today we are much more interdependent. Climate change and the functioning of the global economy present challenges that affect us all, which we have to face together.

“Thinking in terms of ‘us’ and ‘them’ is therefore very unhelpful. I consider myself to be just one human being among 7 billion others. If I think of myself as different from others or as something special it creates a barrier between us. We all want to lead happy lives, to gather friends around us and friendship is based on trust, honesty and openness. This is another aspect of the oneness of human beings. If we defeat others, we too are harmed; if others are successful, we too benefit.”

He spoke of how religious traditions outline different approaches to the same goal. Theistic traditions believe in god the creator, while non-theistic traditions, like some of the Samkhyas, Jains and Buddhists believe in self-creation. Although Samkhyas and Jains believe in a self independent of the body and mind, Buddhists say there is no such self. He clarified that this is not to say that self does not exist at all, but that it exists in dependence on other factors.

His Holiness mentioned that while some say the best way to serve god is to serve others, it is also evident that to help others rather than harming them, treating them with love and compassion leads to lasting trust and friendship. Friends attracted to the rich and powerful, however, tend to be only short term friends of wealth and power.

In answering questions from the audience, His Holiness explained that Tibetan Buddhism preserves the traditions of Nalanda University, that the Tibetan language is the most accurate means of expressing that profound knowledge. He mentioned that in terms of the past, the writings of Nalanda masters such as Nagarjuna are what have impressed him most. Closer to the present he takes great inspiration from the example of Mahatma Gandhi, who, despite his sophisticated education, chose to live as simply as he could. Noting that something is lacking in a modern education system oriented towards materialism, His Holiness expressed the belief that this can be countered by introducing a greater sense of inner values, human values that he refers to as secular ethics.

Confirming that warm-heartedness is good for our mental and physical health, His Holiness cited an experiment in which people were physically assessed before undergoing meditation and compassion training. After meditating on compassion for 30 minutes a day over three weeks they were found to have less stress, lower blood pressure and improved interpersonal relations.

Finally, asked about the role of desire, he said:

“Desire is a part of life, for example, right now we all have a desire for lunch. Without natural desire we would die. The problem is when we have too much desire, that’s when we need contentment. But while satisfaction and contentment are appropriate on an individual level, they are not on a national level because nations need to develop. What we also need is self-confidence, because defeatism and low morale are a sure source of failure.”

From the Indian Habitat Centre, His Holiness drove directly to the airport to board a flight that took him home to Dharamsala.

original link and photos: http://www.dalailama.com/news/post/1170-one-world-one-vision-one-people

The Dalai Lama on Human Values

New Delhi, India, 22 November 2014 - This morning, after a short drive across Delhi, His Holiness the Dalai Lama was received at Springdales School by the Principal, Mrs Ameeta Mulla Wattal. She escorted him to a brief reception and meeting with other principals and staff, including the Founding Principal, 90 year old Mrs Rajni Kumar. She established the first Springdales School in 1955 with a view to giving students a broad progressive holistic curriculum and a strong value system that included the universal values of love, truth and goodness.

On the daïs, His Holiness was offered a traditional shawl and a living plant. He took part in lighting the inaugural lamp while members of the school choir sang an ecumenical medley. Mrs Wattal declared that as teachers she and her colleagues feel it their responsibility to shape young minds with the notion that compassion is the solution to all ills. She said they had dreamed of inviting His Holiness to speak at the school and were now so pleased the dream had become reality. She requested him to address the gathering of eager young minds and their teachers.

“Respected principals, teachers and older brothers and sisters,” His Holiness began, “and younger brothers and sisters. Whenever I meet other people I remember that we are all the same as human beings. Having the same human brain, we all have the same potential. Sometimes that potential ends up creating more problems, but in general our basic human nature is compassionate.”

He spoke of experiments scientists have conducted with young infants. Showing them animated drawings of situations in which someone gives help and or hinders and obstructs, they favour the instances of help. He said this clearly accords with our status as social animals whose survival depends on others. This is why we develop a sense of community. And the emotions that foster community are love and affection, while anger and jealousy create distance and separation. It is by cultivating a sense of concern for others that we can learn to use our intelligence constructively.

“Modern education tends to focus on materialist goals with insufficient stress on developing warm-heartedness. If our education touches on ethics it is usually in relation to religious faith. Despite their philosophical differences, the main practice of all the major religious traditions is love. And in order to practise love effectively, you need tolerance and forgiveness, self-discipline and contentment. These traditions have a common purpose, to help us develop love. It may be through belief in a creator and the sense that we all have a spark of God, of love, within us. Or we might follow a non-theistic tradition that believes in causality and the idea that if you do good, you benefit, or that if you do harm it will have negative consequences. Whatever their differences philosophically, these spiritual traditions share a common goal.”

His Holiness remarked that in India all the major religious traditions have long lived together in harmony. However, among the 7 billion human beings alive in the world today, 1 billion assert that they have no such belief. He said the question then is how to educate such people in the value of love and compassion. He suggested a need to adopt a secular approach and that India has historically adopted such an approach that expresses an unbiased respect for all religions and even for people who proclaim no faith.

“I believe, therefore, that the idea of secular ethics is something that can appeal to all. We are biologically equipped with love and affection. When we are born we depend on our mother’s affection to survive. Love and affection allow us to grow in a healthy way and give us self-confidence. Many of you young women take time and trouble to make yourselves look beautiful using cosmetics and so on, but the real key to happy relationships, to creating a happy marriage is inner beauty.

“We all need friendship and friendship is built on trust, which comes about on the basis of mutual respect and concern for others. A family may be wealthy and powerful, but if its members are moved by mistrust and suspicion they’ll be unhappy. A poor family whose members trust each other, on the other hand, is happy.”

His Holiness referred to scientific research that shows that people who engage in training in love, compassion and warm-heartedness for as short a time as three weeks show a marked reduction in their levels of stress and blood pressure. Their relations with their friends improve. He cited this as an example that it is possible to educate people on the basis of scientific findings, common experience and common sense. Because of the materialist tendency of modern education, work is going on in the USA and here in India to design a curriculum that fosters secular ethics, that develops the heart as well as the mind.

“The 20th century saw many remarkable developments,” His Holiness declared, “and yet it was also an era of unprecedented violence. 200 million, by some counts, died in violence. Billions of dollars were spent on developing powerful weapons, but it didn’t result in positive change. Even now, when it is pleasant and peaceful where we are, elsewhere human beings like us are being killed and injured. We cannot create a more peaceful world through the use of force; we have, instead, to cultivate inner peace.”

Looking out over the audience he said that those less than 20 years old belong to the 21st century. While nothing can be done to change the past, if this generation tries it can change the future. He said that being concerned only about your own country is out of date, now it is time to be concerned about all humanity. India, with its ages-old traditions of ahimsa and inter-religious harmony, can make a great contribution to this.

“I have lived 55 years in this country as a refugee,” His Holiness said. “I consider myself a messenger of ancient Indian thought. I also sometimes call myself a son of India because as a student of the Nalanda tradition, that is the source of all my knowledge. Meanwhile, my body has been nourished by Indian rice and dal. Indian culture doesn’t reside only in the external trappings of song and dance, but here in the heart. If we pay attention to that, it will be effective. Please take your modern education seriously, but also remember what ancient India can teach us about reality and the nature of our mind and emotions. This knowledge, this Indian treasure, is particularly relevant today, as shown by the appreciation it is receiving from many modern scientists.”

In answering several questions from the audience, His Holiness explained that competition that ensures the success of all participants is helpful, but that competition that favours some while eliminating others is not. He clarified that stern action can be employed in a positive way, for example by a teacher who is wholly concerned for his or her student’s welfare. Asked whether he watches movies he replied that he went to the cinema in the early 60s, but nowadays does not watch television or films.

Questioned whether Buddha was a god, he said no, he was a human being who through his own efforts became an enlightened Buddha. He told his listeners that his greatest challenge had been in seeking to understand emptiness and dependent origination as taught by Nagarjuna. As to his dreams when he was young, he said he only wanted to run here and there, with little interest in study, but today at the age of nearly 80 reading and study are what he likes to do. And looking fondly down at Mrs Rajni Kumar, he expressed a hope to live to 90 or 100 like her.

Asked who his sources of inspiration were, without hesitation he mentioned masters of Nalanda like Nagarjuna and Shantideva. He said that hearing Shantideva’s texts explained changed his life. Prompted to name some contemporary figures, he cited Mahatma Gandhi and India’s first President, Dr Rajendra Prasad, whose knowledge and humility had deeply impressed him. Finally, he remarked that making others happy is not a question of sacrificing our own happiness. Trying to make others happy, even when we do not always succeed, is a source of great satisfaction. He concluded that it is anger and hatred that are signs of weakness, while compassion is a sure sign of strength.

In the afternoon His Holiness was invited to address a meeting organized by the Ananta Aspen Centre, which is an independent, not-for-profit organisation that seeks to foster positive change in society through dissemination of knowledge. He outlined his own three commitments. Firstly, he talked about the promotion of deeper human values as a source of happiness and physical health; the idea that the ultimate source of happiness is within the mind. He remarked that our lives begin under the care of our mother’s affection and that as social animals it is affection that brings people together.

His Holiness described his second commitment as the promotion of inter-religious harmony, citing Mother Teresa and the Missionaries of Charity as examples of people whose dedication to the welfare of the poor and needy was an expression of their faith. He reiterated that religious traditions may have philosophical differences, but they share a common goal.

Thirdly, he acknowledged that he is a Tibetan and that many Tibetans place their trust in him. While he has wholly retired from political responsibility, he retains a concern for the flourishing of Tibetan culture. Tibetans retain a comprehensive Buddhist tradition, the result of individuals’ study and practice down the centuries. Tibetan Buddhism can benefit not only Tibetans, but also the millions in China who describe themselves as Buddhists. He said that the Tibetan language remains the most accurate medium for exploring and explaining Buddhist ideas. He added that his concern for Tibet also extends to its natural environment, noting that a billion people across Asia are dependent on the water that flows from Tibet’s rivers.

“We are all the same as human beings,” he concluded. “We all need to take responsibility for creating a better world and a more peaceful humanity. Please keep this in mind and take it to heart.”

Answering the audience’s questions His Holiness elaborated on his thoughts about secular ethics, the importance of compassion, the steady changes taking place in China and the fact that the future of the world depends on us and how we exert ourselves. He said that in seeking to find the source of happiness within us, we need a map of our mind and emotions. We need to develop a sense of emotional hygiene, an understanding of how to manage our emotions, how to counter those that are negative and cultivate those that are positive. He said that is the way to find peace within.

Link with photos: http://www.dalailama.com/news/post/1200-promoting-human-values

Dalai Lama in Conversation with Indian Yogic Master BKS Iyengar

New Delhi, India, 20 November 2010 - His Holiness the Dalai Lama today engaged in a conversation with renowned Indian  master Dr. Yogacharya BKS Iyengar on mind training and compassion in a discussion titled Yogic and Buddhist Techniques of Mind Training and Cultivating Compassion at the Convention Center of India Hbabitat Center in New Delhi.

His Holiness said happiness is generally understood as deep satisfaction; however, it is important to make a distinction between satisfaction achieved through sensorial level and mental level. The mental level of happiness, he said, can be achieved through spontaneous willingness from within as well as mind training leading to ultimate compassion. For a Buddhist practitioner, His Holiness said the ultimate goal is achieving Buddhahood by cultivating a compassionate mind and the by-product of thus practice is the ability is to achieve a calm and positive mind in one’s day-to-day life.

Dr. Iyengar known for deciphering the code of Patanjali Yoga Sutra in a scientific way and who has practiced Yoga for the last 60 years explained the seven stages in achieving happiness through yoga. He said the moment the intellect of the heart and mind meets through complete understanding of body and mind cleansing, that is when the consciousness of the egoistic self or the “I” is nullified and a practitioner experiences boundless uncolored joy. The aim of yoga, said the sprightly 93-yr-old is to achieve non-colorisation of happiness where remnants of the self is eliminated. He said a yoga practitioner treats negative emotions such as anger as separate entities and thereby brings the mind under control.

His Holiness referred to the various stages of mind as are described in Buddhist texts saying daily meditation coupled with investigation on shunyata or emptiness helps a Buddhist practitioner in achieving happiness. He said the Yoga Mandala practice in Tibetan Buddhism involves the understanding of the concept of emptiness or shunyata. Unless a practitioner has a deep understanding of shunyata, it perpetuates grasping of false realities or perceptions.

Asked by moderator Mr. Rajiv Mehrotra, secretary/trustee of the New Delhi-based Foundation for Universal Responsibility (FUR) if yoga aims at loosening such grasping to avoid maya or false realities, Dr. Iyengar said yoga considers ignorance or mental deficiencies as the cause of all sufferings or dukha in the world. He said living moment to moment without getting caught up in the wheel of past or memories is the path to future. In Patanjali Yoga, he explained, shunyata is known as manolaya or dissolution of the state of mind.

Speaking on the mind and body connection, His Holiness said like yoga practice that stresses on the connection between emotions and physical postures to achieve a state of equilibrium of equanimity, Tibetan Buddhist practice also stresses on the importance of mind and body connection whereby a practitioner when meditating has to focus on the correct body posture such as keeping the spine straight in order to allow the correct flow of energy to provide relaxation during meditation. He then referred to the Vajrayana school of Tibetan Buddhism where connection between right body posture and state of mind are described in detail such as dream state or deep sleep state.

Dr. Iyengar said there are some similarities or closeness between Indian yogic tradition and Tibetan Buddhist approach and suggested both traditions should work together to find a common avenue to benefit the humanity.

The discussion was attended by Indian and western scientists among them physicists and neuroscientists, scholars, spiritual practitioners and the general public.

original link & photos http://www.dalailama.com/news/post/625-dalai-lama-in-conversation-with-indian-yogic-master-bks-iyengar

The Dalai Lama Teaches ‘Guide to the Bodhisattva’s Way of Life’ in Osaka, Part 1

Osaka, Japan, 10 May 2016 - As His Holiness the Dalai Lama walked to the hall of the Osaka International Conference Center this morning, well-wishers, mostly Chinese from Taiwan, lined up to greet him. When he walked onto the stage, the hall filled with applause. Once he had sat down he said:

“As you know I’m nearly 81 years old and I have some problems with my knees, so although a teacher ought to prostrate before the Buddha before teaching it is now quite difficult. However, my brain is still sharp. Every day in my practice, I use my intelligence to the full. I think about reality, analyzing, analyzing.”

He remarked that since there was simultaneous translation into Mandarin, Korean, Japanese, Russian, Mongolian and English, he would speak uninterruptedly in his own language.

“All human beings have the capacity to differentiate right from wrong, but when we are under the influence of anger or attachment we lose the ability to discriminate. To fully exercise our intelligence we need a calm mind. Folding our hands and saying ‘I go for refuge ... ‘ is not enough, we need to employ reason. And we tend to be ignorant of the nature of the mind. We need to know how to shape the mind, to transform it from being disturbed to being calm. Cultivating the wisdom of listening, reflection and meditation will help.”

His Holiness remarked that of the various miraculous aspects of the Buddha’s body, speech and mind, it is his teaching that is most effective. He stressed the importance of actually understanding the nature of the Buddha, because, as he said, blind faith is not a basis for transforming the mind. Mere faith does not require much intelligence, and it will not guarantee the survival of the Buddha’s teachings. Applying analysis, on the other hand, will ensure that it lasts long. Sound faith should properly be based on understanding and wisdom.

While the first turning of the wheel of Dharma presented the Four Noble Truths, the second, given on Vulture’s Peak, dealt with the Perfection of Wisdom teachings. These assert that whatever is dependent on other conditions cannot be inherently existent. His Holiness noted that he refers to the Pali and Sanskrit traditions because he feels the terms ‘greater’ and ‘lesser’ vehicles give people a wrong impression. He went on to say that in the Sanskrit tradition all explanations of the basis, path and result are based on reason.

His Holiness expressed admiration for Dharmakirti, a great master of logic and epistemology, who composed seven treatises on valid cognition. Later, Shantarakshita, a foremost master of Nalanda University, furthered this tradition with the establishment of the Yogachara-Svatantrika-Madhyamika school of thought, which combined the Madhyamaka of Nagarjuna and the Yogachara of Asanga with the logic and epistemology of Dharmakirti.

Modern scientists are interested to compare these modes of thought with their own findings. Where the Chittamatra or Mind Only school asserts the unfindability of external phenomena, Quantum Physics suggests that external phenomena depend on the perceiving mind. His Holiness cited what he considers the Buddha’s scientific approach, quoting him as advising his followers not to accept what he said at face value, out of devotion, but to test it through investigation and experiment and only accept it if it makes sense.

Turning to the text he was to teach, His Holiness stated that its main thrust was generating the awakening mind and an understanding of emptiness. The first chapter begins by outlining the benefits of the awakening mind, while the ninth presents an explanation of emptiness to which the preceding chapters are preliminary. It is observed that while compassion focusses on sentient beings; wisdom focusses on enlightenment.

His Holiness advised that his explanation will extend over four days and that it should be regarded as an opportunity to study and learn, not to receive blessings. He noted that Shantideva’s approach to generating the awakening mind, the exchange of self with others, is for those of sharp faculties when compared to the seven point cause and effect approach that Atisha taught. He also advised that since chapter nine of the ‘Guide’ is complicated and difficult, reading Nagarjuna’s ‘Fundamental Wisdom of the Middle Way’ and Chandrakirti’s ‘Supplement to the Middle Way’ would be helpful.

He said he received an explanation of the ‘Guide to the Bodhisattva’s Way of Life’ from Khunnu Lama Rinpoche in 1967. Because he has found it so helpful he teaches it whenever he has the opportunity. But, he said, the key is in applying what it recommends, for example applying what chapter six, which deals with patience, has to say about anger. He recommended that his listeners try to read a little of the text every day and reflect on it as part of their practice.

Setting the text aside for a moment, His Holiness declared:

“First of all, I’m just one of 7 billion human beings alive today. As human beings we are all fundamentally the same. We share a common experience in that we are all born from a mother. We survive because of her care and affection. Scientists working with young infants are coming up with findings that suggest that basic human nature is compassionate. Common sense tells us that even if a family is poor, if they live in an atmosphere of affection they tend to be happy. A wealthy family, well provided for, but afflicted by suspicion and jealousy, tends to be unhappy. Clearly where there is love and compassion, happiness follows.

“We are social animals. We need friends and friendship depends on trust. Showing concern and affection for others is how we establish trust. Because we are interdependent, love and compassion are important in our lives. Recently I was encouraged to hear on the BBC that increasing numbers of young people regard themselves as global citizens.

“Similarly, the creation of the European Union is an instance of nations that once fought each other putting the past behind them and giving priority to their common interests. We could all do well to adopt such a mature approach and regard ourselves as global citizens. Instead we tend to think in terms of ‘us’ and ‘them’, despite, as I mentioned above, the fact that as human beings we are all the same; members of one family.”

Describing education today as focussed on materialistic goals, but with little to say about how to find peace of mind, His Holiness noted that that used to be the province of religion. Today, however, when religion no longer commands the universal appeal it once had, there is a need instead for a secular approach to human values. He mentioned proposals to introduce secular ethics into modern education.

Looking back to the origins of Tibetan Buddhism, His Holiness recalled the efforts of the bodhisattva abbot Shantarakshita working with the adept Guru Padmasambhava and King Songtsen Gampo. Later, after Tibet had fragmented politically, the King of Ngari invited Atisha. He wrote his ‘Lamp for the Path’ and established the Kadampa tradition. ‘Guide to the Bodhisattva’s Way of Life’ is one of the six classic texts of the Kadampas.

“Today, the crucial thing is to study,” His Holiness advised. “In exile, monasteries that only performed rituals in the past have instituted programmes of study. Nuns too have been studying and the first group will shortly graduate and will be awarded Geshe-ma degrees. We all need to be 21st century Buddhists, which means we at least understand the nature of the Buddha, Dharma and Sangha, the teacher, his teaching, the path to cessation, and the community of those who put it into practice.”

Coming back after lunch His Holiness repeated what Khunnu Lama Rinpoche had told him that since it was composed in the 8th century, ‘Guide to the Bodhisattva’s Way of Life’ has been the single most important text for training the mind. He said the point is not to simply recite it, but to put what it says into effect. He glossed the meaning of the term ‘bodhi’ in the title ‘Bodhicharyavatara’ as referring to the abandonment and realization of great enlightenment. He noted the translators’ homage to Manjushri and the author’s pledge to compose the work.

He clarified that we take refuge in the Buddha, Dharma and Sangha in order to achieve liberation. Liberation is the fruit of eliminating the disturbing emotions. It is intense misconception or grasping in the mind that gives rise to the disturbing emotions. He mentioned the American psychiatrist Aaron Beck who told him that when we are angry the object of our anger appears to be totally negative. This impression is 90% mental projection. In other words, conceptual thought exaggerates the nature of the object and provokes anger or attachment.

“I’ve been reflecting and meditating on emptiness for more than 60 years at my teacher Ngodrup Tsognyi’s prompting and I’m aware of what Nagarjuna says:

Through the elimination of karma and affliction there is liberation.

Karma and affliction come from conceptual thought. 

These come from mental fabrication.

Fabrication ceases through emptiness.

The root of all suffering is disturbing emotions and their root is ignorance. Those who wish to pacify suffering should generate wisdom. Verse two of chapter nine says: ‘Truth is recognized as being of two kinds: conventional and ultimate. Ultimate reality is beyond the scope of the intellect. The intellect is called conventional reality.’ The two truths are of the same entity, as the Heart Sutra states: form is emptiness; emptiness is form, and so forth. Chapter nine continues: In the light of this, people are seen to be of two types: the contemplative or yogi and the ordinary person; the ordinary people are superseded by the yogis, which implies that they perceive the ordinary, worldly person’s viewpoint to be incorrect.

His Holiness read rapidly through the first and second chapters. In the first he distinguished between the mind that aspires to awaken and that which ventures to do so. The difference is whether the bodhisattva is engaged in the six perfections. The second chapter, dealing with disclosure of evil stresses the inevitability of death:

Remaining neither day nor night, 

Life is always slipping away 

And never getting any longer, 

Why will death not come to one like me?

Announcing that he had completed the first two chapters, His Holiness repeated that this was an opportunity to study and learn, not just receive blessings. He said what his listeners would gain from these eight sessions could have an impact for their entire lives. He introduced Ven Yangten Rinpoche, who he described as a good young scholar, who would answer whatever questions people had about what had already been read.

Link to part 2:
The Dalai Lama Teaches ‘Guide to the Bodhisattva’s Way of Life’ in Osaka, Part 2

Original link & photos: http://dalailama.com/news/post/1392-beginning-to-teach-guide-to-the-bodhisattvas-way-of-life-in-osaka

Interview With His Holiness the Dalai Lama in Osaka

Osaka, Japan, 9 May 2016 - This morning His Holiness the Dalai Lama drove from Narita to Haneda Airport in Tokyo under grey skies to take the hour long flight to Osaka. Descending through thick cloud the plane landed at Itami Airport in pouring rain. His Holiness drove to his hotel in time for lunch. Immediately afterwards he gave an interview to Makoto Oda and Eisuke Takahashi, correspondents from NHK, Japan's national public broadcasting organization.

They began by asking about the real situation in Tibet and His Holiness told them they had better send Japanese journalists to visit the towns, villages and nomad encampments there to find out for themselves.

“Compared to the Cultural Revolution things are better in Tibet and China, but in Tibet there are hardline officials whose policy is to see anything unique about Tibet, whether it is our language, culture or religious traditions, as portending separation from China. Fearing that, they exert ever tighter control. The teaching of Tibetan language in schools is either banned or restricted. Students who excel in their study of Tibetan are held back, while those who do well studying Chinese find jobs or more easily go on to university. Since the mid 80s Tibetans have felt that a semi-cultural revolution has been imposed. This is what stoked the 2008 crisis. Peking depends too much on local authorities who tend to be narrow-minded and exert too tight a control.

“In terms of material development housing and the shops in cities have improved, but as far as Tibetan Buddhism is concerned, a proper training requires 20-30 years study with a proper teacher. This is difficult to find in Tibet. Most of the learned masters either escaped to India or died in prison. Very few remain. Meanwhile the number of monks has drastically declined. In Drepung Monastery where the 2nd Dalai Lama was abbot, for example, there were 8000 monks when I took my final exams in 1958-9. Now there are 400. The monastery used to accommodate monks from right across Tibet and beyond. Now the authorities send those who have come from afar back home. Monks who are admitted are subjected to political re-education.

“The party proclaims that all is glorious, but there is neither freedom of expression nor freedom of the media. The government imposes censorship that only allows one-sided information.”

Asked about the more than 140 self-immolations that have taken place since 2009, His Holiness said each one was very sad. He expressed admiration for the courage of those who in doing this have done others no harm. He recalled telling a BBC correspondence this when these drastic actions first began adding then that he doubted whether such steps would really help the Tibetan cause.

Regarding the status of Tibet he said:

“We are not seeking independence. Yet Chinese history books record the existence of three distinct and equal empires - China, Mongolia and Tibet - in the 7th, 8th and 9th centuries. However, that is the past. Now we are looking to the future. I admire the spirit of the European Union in which members accord greater importance to the common interest than national sovereignty. We need greater material development in Tibet and China can help us with that, provided we can keep our own language and traditions alive.

“Tibetans retain the most comprehensive presentation of the Nalanda tradition which involves memorization, study and debate, and practice. The survival of Tibetan Buddhism is of interest not only to 6 million Tibetans, but also to 400 million Chinese Buddhists, as well as Buddhists in Japan. Today, scientists too are recognising that peace of mind is crucial if individuals, families and nations are to be happy. Technology and material development by themselves are not enough. Happiness is related to our emotions, so, just as we observe physical hygiene to stay physically healthy, to be mentally healthy and happy we need to observe some kind of emotional hygiene. The Tibetan Buddhist tradition includes a great deal of knowledge about how to deal with our emotions. We have a right to preserve this, but it can also certainly be of benefit to others.”

Regarding prospects for reconciliation with the People’s Republic of China, His Holiness recalled contacts being established in the 80s after Deng Xiaoping told his emissary that besides independence everything was up for discussion. These contacts ceased in the 90s. They were revived again in Jiang Zemin’s time, but came to an end again in 2010. He remarked that he holds the name Dalai Lama and that the 5th Dalai Lama visited Peking. Meanwhile, on the one hand millions of Chinese Buddhists seem eager to listen to him teach and on the other Xi Jinping, a Communist leader, stated in Paris and repeated in Delhi that Buddhism has a crucial role to play in Chinese culture. His Holiness also mentioned the 1000 or so recent articles in Chinese that express support for the Tibetan Middle Way Approach and criticize the stance of the Chinese government.

His Holiness also noted that the tight control of totalitarian regimes is out of date. A more liberal approach would be in both the Chinese people’s and their government’s interest. He said the 1.3 billion Chinese people have a right to know about reality and are capable of judging right from wrong on that basis. In such a context blanket censorship is both immoral and wrong. He took the opportunity to add that he did not mean to imply that he is opposed to Marxism as such. He is fully in support of the idea of equal distribution of wealth and opportunity, but opposes the draconian measures that Lenin introduced that subsequently spoiled it.

To a question about who will be the next Dalai Lama, His Holiness replied, “Who knows?” He went on to say that he has not only retired from political responsibility himself, but has also put an end proudly and voluntarily to the Dalai Lama’s traditional involvement in political affairs in addition to their spiritual role. Consequently, a future Dalai Lama would only be a religious person like the Sakya Trizin and the Karmapa. On the other hand, he said, it would not be a problem if there were no future Dalai Lama. He observed that there no reincarnations of either the Buddha or of Nagarjuna and yet their teachings continue to flourish centuries after they lived.

He clarified that non-violence is not his personal predilection, but the proper way to solve problems. He said you only have to look at what is happening in the Middle East to see that, asserting that no one wants to perpetuate violence and killing.

His Holiness suggested that modern education with its focus on material goals and a disregard for inner values is incomplete. There is a need to know about the workings of our minds and emotions. He mentioned the recent drafting of a curriculum to introduce secular ethics into the general education system in which he places great hope.

“I will not live to see the emergence of a more compassionate world,” he said, “but if we start and make an effort to educate those who are young now in inner values, they will see a different, peaceful, more compassionate world in the future. Problems created by human beings have to be solved by human beings. Basic human nature is compassionate and this is our source of hope.

“Friendship too is important. If you show concern for others and respect for their rights you will establish trust; and trust is the basis of friendship. I was very encouraged to hear from the BBC that increasing numbers of young people today regard themselves as global citizens. This is a positive development.”

Asked his thoughts about speculation that President Obama may visit Hiroshima at the end of this month, he replied that it would be wonderful. He added that he often remarks how impressed he is that Germany and Japan arose from the ashes of the Second World War and express no rancour for what happened to them.

Regarding the way everyone bows to Chinese pressure, which can make things more difficult for him, His Holiness replied that in the long run the power of truth surpasses the power of the gun. He said many foreign leaders remain fundamentally sympathetic to the cause of Tibet and Tibetans are fully committed to non-violence. Observing that human nature is basically good, he said that at the age of nearly 81 he remains optimistic.

Tomorrow His Holiness will begin to teach Shantideva’s ‘Guide to the Bodhisattva’s Way of Life’ to an audience of about 2700 including Chinese, mostly from Taiwan, but some from the mainland, Koreans, Mongolians, Russians and Japanese.

Original link and photos: http://www.dalailama.com/news/post/1391-nhk-interviews-his-holiness-the-dalai-lama-in-osaka

The Dalai Lama on Human Values

New Delhi, India, 22 November 2014 - This morning, after a short drive across Delhi, His Holiness the Dalai Lama was received at Springdales School by the Principal, Mrs Ameeta Mulla Wattal. She escorted him to a brief reception and meeting with other principals and staff, including the Founding Principal, 90 year old Mrs Rajni Kumar. She established the first Springdales School in 1955 with a view to giving students a broad progressive holistic curriculum and a strong value system that included the universal values of love, truth and goodness.

On the daïs, His Holiness was offered a traditional shawl and a living plant. He took part in lighting the inaugural lamp while members of the school choir sang an ecumenical medley. Mrs Wattal declared that as teachers she and her colleagues feel it their responsibility to shape young minds with the notion that compassion is the solution to all ills. She said they had dreamed of inviting His Holiness to speak at the school and were now so pleased the dream had become reality. She requested him to address the gathering of eager young minds and their teachers.

“Respected principals, teachers and older brothers and sisters,” His Holiness began, “and younger brothers and sisters. Whenever I meet other people I remember that we are all the same as human beings. Having the same human brain, we all have the same potential. Sometimes that potential ends up creating more problems, but in general our basic human nature is compassionate.”

He spoke of experiments scientists have conducted with young infants. Showing them animated drawings of situations in which someone gives help and or hinders and obstructs, they favour the instances of help. He said this clearly accords with our status as social animals whose survival depends on others. This is why we develop a sense of community. And the emotions that foster community are love and affection, while anger and jealousy create distance and separation. It is by cultivating a sense of concern for others that we can learn to use our intelligence constructively.

“Modern education tends to focus on materialist goals with insufficient stress on developing warm-heartedness. If our education touches on ethics it is usually in relation to religious faith. Despite their philosophical differences, the main practice of all the major religious traditions is love. And in order to practise love effectively, you need tolerance and forgiveness, self-discipline and contentment. These traditions have a common purpose, to help us develop love. It may be through belief in a creator and the sense that we all have a spark of God, of love, within us. Or we might follow a non-theistic tradition that believes in causality and the idea that if you do good, you benefit, or that if you do harm it will have negative consequences. Whatever their differences philosophically, these spiritual traditions share a common goal.”

His Holiness remarked that in India all the major religious traditions have long lived together in harmony. However, among the 7 billion human beings alive in the world today, 1 billion assert that they have no such belief. He said the question then is how to educate such people in the value of love and compassion. He suggested a need to adopt a secular approach and that India has historically adopted such an approach that expresses an unbiased respect for all religions and even for people who proclaim no faith. 

“I believe, therefore, that the idea of secular ethics is something that can appeal to all. We are biologically equipped with love and affection. When we are born we depend on our mother’s affection to survive. Love and affection allow us to grow in a healthy way and give us self-confidence. Many of you young women take time and trouble to make yourselves look beautiful using cosmetics and so on, but the real key to happy relationships, to creating a happy marriage is inner beauty.

“We all need friendship and friendship is built on trust, which comes about on the basis of mutual respect and concern for others. A family may be wealthy and powerful, but if its members are moved by mistrust and suspicion they’ll be unhappy. A poor family whose members trust each other, on the other hand, is happy.”

His Holiness referred to scientific research that shows that people who engage in training in love, compassion and warm-heartedness for as short a time as three weeks show a marked reduction in their levels of stress and blood pressure. Their relations with their friends improve. He cited this as an example that it is possible to educate people on the basis of scientific findings, common experience and common sense. Because of the materialist tendency of modern education, work is going on in the USA and here in India to design a curriculum that fosters secular ethics, that develops the heart as well as the mind.

“The 20th century saw many remarkable developments,” His Holiness declared, “and yet it was also an era of unprecedented violence. 200 million, by some counts, died in violence. Billions of dollars were spent on developing powerful weapons, but it didn’t result in positive change. Even now, when it is pleasant and peaceful where we are, elsewhere human beings like us are being killed and injured. We cannot create a more peaceful world through the use of force; we have, instead, to cultivate inner peace.”

Looking out over the audience he said that those less than 20 years old belong to the 21st century. While nothing can be done to change the past, if this generation tries it can change the future. He said that being concerned only about your own country is out of date, now it is time to be concerned about all humanity. India, with its ages-old traditions of ahimsa and inter-religious harmony, can make a great contribution to this.

“I have lived 55 years in this country as a refugee,” His Holiness said. “I consider myself a messenger of ancient Indian thought. I also sometimes call myself a son of India because as a student of the Nalanda tradition, that is the source of all my knowledge. Meanwhile, my body has been nourished by Indian rice and dal. Indian culture doesn’t reside only in the external trappings of song and dance, but here in the heart. If we pay attention to that, it will be effective. Please take your modern education seriously, but also remember what ancient India can teach us about reality and the nature of our mind and emotions. This knowledge, this Indian treasure, is particularly relevant today, as shown by the appreciation it is receiving from many modern scientists.”

In answering several questions from the audience, His Holiness explained that competition that ensures the success of all participants is helpful, but that competition that favours some while eliminating others is not. He clarified that stern action can be employed in a positive way, for example by a teacher who is wholly concerned for his or her student’s welfare. Asked whether he watches movies he replied that he went to the cinema in the early 60s, but nowadays does not watch television or films.

Questioned whether Buddha was a god, he said no, he was a human being who through his own efforts became an enlightened Buddha. He told his listeners that his greatest challenge had been in seeking to understand emptiness and dependent origination as taught by Nagarjuna. As to his dreams when he was young, he said he only wanted to run here and there, with little interest in study, but today at the age of nearly 80 reading and study are what he likes to do. And looking fondly down at Mrs Rajni Kumar, he expressed a hope to live to 90 or 100 like her.

Asked who his sources of inspiration were, without hesitation he mentioned masters of Nalanda like Nagarjuna and Shantideva. He said that hearing Shantideva’s texts explained changed his life. Prompted to name some contemporary figures, he cited Mahatma Gandhi and India’s first President, Dr Rajendra Prasad, whose knowledge and humility had deeply impressed him. Finally, he remarked that making others happy is not a question of sacrificing our own happiness. Trying to make others happy, even when we do not always succeed, is a source of great satisfaction. He concluded that it is anger and hatred that are signs of weakness, while compassion is a sure sign of strength.

In the afternoon His Holiness was invited to address a meeting organized by the Ananta Aspen Centre, which is an independent, not-for-profit organisation that seeks to foster positive change in society through dissemination of knowledge. He outlined his own three commitments. Firstly, he talked about the promotion of deeper human values as a source of happiness and physical health; the idea that the ultimate source of happiness is within the mind. He remarked that our lives begin under the care of our mother’s affection and that as social animals it is affection that brings people together.

His Holiness described his second commitment as the promotion of inter-religious harmony, citing Mother Teresa and the Missionaries of Charity as examples of people whose dedication to the welfare of the poor and needy was an expression of their faith. He reiterated that religious traditions may have philosophical differences, but they share a common goal.

Thirdly, he acknowledged that he is a Tibetan and that many Tibetans place their trust in him. While he has wholly retired from political responsibility, he retains a concern for the flourishing of Tibetan culture. Tibetans retain a comprehensive Buddhist tradition, the result of individuals’ study and practice down the centuries. Tibetan Buddhism can benefit not only Tibetans, but also the millions in China who describe themselves as Buddhists. He said that the Tibetan language remains the most accurate medium for exploring and explaining Buddhist ideas. He added that his concern for Tibet also extends to its natural environment, noting that a billion people across Asia are dependent on the water that flows from Tibet’s rivers.

“We are all the same as human beings,” he concluded. “We all need to take responsibility for creating a better world and a more peaceful humanity. Please keep this in mind and take it to heart.”

Answering the audience’s questions His Holiness elaborated on his thoughts about secular ethics, the importance of compassion, the steady changes taking place in China and the fact that the future of the world depends on us and how we exert ourselves. He said that in seeking to find the source of happiness within us, we need a map of our mind and emotions. We need to develop a sense of emotional hygiene, an understanding of how to manage our emotions, how to counter those that are negative and cultivate those that are positive. He said that is the way to find peace within.

Link with photos: http://www.dalailama.com/news/post/1200-promoting-human-values