** Dalai Lama, Ethics for the new millennium : Search "spiritual" (47 results)

Ethics for the new millennium : Bstan-ʼdzin-rgya-mtsho, Dalai Lama XIV, 1935- : Free Download, Borrow, and Streaming : Internet Archive



Search "spiritual" (47 results)


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"Although claiming to be only a simple human being, he is known the world over as a tireless worker for peace, a great spiritual teacher, and a man with a gift for conveying great truths in a manner accessible to all. His combination of genuine warmth, infectious sense of humor, penetrating intellect, and disarming humility have won him many friends and admirers throughout the world." — Senator Claiborne Pell


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"There is great value in reading the basic spiritual values of this unique world figure and Tibetan spiritual leader: human qualities of goodness, compassion, and caring." — The Christian Science Monitor

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Having lost my country at the age of sixteen and become a refugee at twenty-four, I have faced a great many difficulties during the course of my life. When I consider these, I see that a lot of them were insurmountable. Not only were they unavoidable, they were incapable of favor- able resolution. Nonetheless, in terms of my own peace of mind and physical health, I can claim to have coped reasonably well. As a result, I have been able to meet adversity with all my resources — mental, physical, and spiritual. I could not have done so otherwise. Had I been overwhelmed by anxiety and despaired, my health would have been harmed. I would also have been constrained in my actions.


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The reader should, however, bear in mind that my formal learning has been of an entirely religious and spiritual character. Since my youth, my chief (and continuing) field of study has been Buddhist philosophy and psychology. In particular, I have studied the works of the religious philosophers of the Geluk tradition to which, by tradition, the Dalai Lamas have belonged. Being a firm believer in religious pluralism, I have also studied the principal works of other Buddhist traditions. But I have had comparatively little exposure to modern, secu- lar thought. Yet this is not a religious book. Still less is it a book about Buddhism. My aim has been to appeal for an approach to ethics based on universal rather than religious principles.


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We need also to recognize what happens when we rely too much on the external achievements of science. For example, as the influence of religion declines, there is mounting confusion with respect to the problem of how best we are to conduct ourselves in life. In the past, religion and ethics were closely intertwined. Now, many people, believing that science has "disproven" religion, make the further assumption that because there appears to be no final evidence for any spiritual authority, morality itself must be a matter of individual preference. And whereas in the past, scientists and philosophers felt a pressing need to find solid foundations on which to establish immutable laws and absolute truths, nowadays this kind of re-


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revolution is called for, certainly. But not a political, an economic, or even a technical revolution. We have had enough experience of these during the past century to know that a purely external approach will not suffice. What I propose is a spiritual revolution.


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In calling for a spiritual revolution, am I advocating a religious solution to our problems after all? No. As someone nearing seventy years of age at the time of writ- ing, I have accumulated enough experience to be completely confident that the teachings of the Buddha are both relevant and useful to humanity. If a person puts them into practice, it is certain that not only they but others, too, will benefit. My meetings with many different sorts of people the world over have, however, helped me realize that there are other faiths, and other cultures, no less capable than mine of enabling individuals to lead constructive and satisfying lives. What is more, I have come to the conclusion that whether or not a person is a religious believer does not matter much. Far more important is that they be a good human being.


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Actually, I believe there is an important distinction to be made between religion and spirituality. 

Religion I take to be concerned with faith in the claims to salvation of one faith tradi- tion or another, an aspect of which is acceptance of some form of metaphysical or supernatural reality, including perhaps an idea of heaven or nirvana. Connected with this are religious teach- ings or dogma, ritual, prayer, and so on. 

Spirituality I take to be concerned with those qualities of the human spirit — such as 

• love and compassion, 
• patience, tolerance, 
• forgiveness, 
• contentment, 
• a sense of responsibility, 
• a sense of harmony 

— which bring happiness to both self and others. 

While ritual and prayer, along with the questions of nirvana and salvation, are directly connected to religious faith, 

these inner qualities need not be, however. 

There is thus no reason why the individual should not develop them, even to a high degree, without recourse to any religious or metaphysical belief system. 

This is why I sometimes say that religion is something we can perhaps do without. What we cannot do without are these basic spiritual qualities.


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Those who practice religion would, of course, be right to say that 

• such qualities, or virtues, are fruits of genuine religious endeavor and that 
• religion therefore has everything to do with developing them and 
• with what may be called spiritual practice. 

But let us be clear on this point. 

Religious faith demands spiritual practice. 

Yet it seems there is much confusion, as often among religious believers or among non-believers, concerning what this actually consists in. 

The unifying characteristic of the qualities I have described as "spiritual" 

may be said to be some level of concern for others' well-being. 

In Tibetan, we speak of shen pen kyi sem meaning 

"the thought to be of help to others." 

And when we think about them, we see that each of the qualities noted is 

defined by an implicit concern for others' well-being. 

Moreover, the one who is compassionate, loving, patient, tolerant, forgiving, and so on to some extent recognizes the potential impact of their actions on others and orders their conduct accordingly. 

---

Thus spiritual practice according to this description involves, 

• on the one hand, 1] acting out of concern for others' well-being. 
• On the other, it entails 2] transforming ourselves so that we become more readily disposed to do so. 

To speak of spiritual practice in any terms other than these is meaningless.

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---
My call for a spiritual revolution is thus 

• not a call for a religious revolution. 
• Nor is it a reference to a way of life that is somehow otherworldly, 
• still less to something magical or mysterious. 

• Rather, it is a call for a radical reorientation away from our habitual preoccupation with self. 
• It is a call to turn toward the wider community of beings with whom we are connected,

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Here the reader may object that while the transformation of character that such a reorientation implies is certainly desirable, and while it is good that people develop compassion and love, 

a revolution of spirit is hardly adequate to solve the variety and magnitude of problems we face in the modern world. 

Furthermore, it could be argued that problems arising from, for example, violence in the home, addiction to drugs and alcohol, family breakup, and so on are better understood and tackled on their own terms. 

Nevertheless, given that they could each certainly be solved through people being more loving and compassionate toward one another — however improbable this may seem — 

they can also be characterized as spiritual problems susceptible to a spiritual solution. 

This is not to say that all we need do is cultivate spiritual values and these problems will automatically disappear. 

On the contrary, each of them needs a specific solution. But we find that when this spiritual dimension is neglected, we have no hope of achieving a lasting solution.


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Or imagine a situation where we inconvenience another in some small way, perhaps by bumping into them accidentally while walking along, and they shout at us for being careless. 

We are much more likely to shrug this off 

if our disposition (kun long) is wholesome, 

if our hearts are suffused with compassion, 

than if we are under the sway of negative emotions. 

When the driving force of our actions is wholesome, our actions will tend automatically to contribute to others' well- being. 

They will thus automatically be ethical. 

Further, the more this is our habitual state, the less likely we are to react badly when provoked. 

And even when we do lose our temper, any outburst will be free of any sense of malice or hatred. 

The aim of spiritual and, therefore, ethical practice is thus 

to transform and perfect the individual's kun long. 

This is how we become better human beings.


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We find that 

• the more we succeed in transforming our hearts and minds through cultivating spiritual qualities, 
• the better able we will be to cope with adversity and 
• the greater the likelihood that our actions will be ethically wholesome

So if I may be permitted to give my own case as an example, 

this understanding of ethics means that 

in striving continuously to cultivate a positive, or wholesome, mind-state 

I try to be of the greatest service to others that I can be.


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My description in this chapter of the relationship between ethics and spirituality does not address the question of how we are to resolve ethical dilemmas. 

We will come to that later. Rather, I have been concerned to outline an approach to ethics which, by relating ethical discourse to the basic human experience of happiness and suffering, avoids the problems which arise when we ground ethics in religion.

 The reality is that the majority of people today are unpersuaded of the need for religion. 

Moreover, there may be conduct which is acceptable to one religious tradition but not to another. 

As to what I meant by the term "spiritual revolution," I trust that I have made it clear that a spiritual revolution entails an ethical revolution.


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Before considering what a spiritual and ethical revolution might consist in, 

let us therefore give some thought to the nature of reality itself. 

The close connection between how we perceive ourselves in relation to the world.

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Dependent origination.

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self

No self independently of others

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Let us now consider the nature of what I have characterized as genuine happiness. 

Here my own experience might serve to illustrate the state to which I refer. 

As a Buddhist monk, I have been trained in the practice, the philosophy, and the principles of Buddhism. But as to any sort of practical education to cope with the demands of modern living, I have received almost none. During the course of my life, I have had to handle enormous responsibilities and difficulties. At sixteen, I lost my freedom when Tibet was occupied. At twenty-four, I lost my country itself when I came into exile. For forty years now I have lived as a refugee in a foreign country, albeit the one that it is my spiritual home. Throughout this time, I have been trying to serve my fellow refugees and, to the extent possible, the Tibetans who remain in Tibet. 

Meanwhile, our homeland has known immeasurable destruction and suffering. And, of course, I have lost not only my mother and other close family members but also dear friends. 

Yet for all this, although I certainly feel sad when I think about these losses, still so far as my basic serenity is concerned, 

on most days I am calm and contented. Even when difficulties arise, as they must, I am usually not much bothered by them. I have no hesitation in saying that I am happy.


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There is thus an important distinction to be made between what we might call ethical and spiritual acts. 

An ethical act is one where we refrain from causing harm to others' experience or expectation of happiness. 

Spiritual acts we can describe in terms of those qualities mentioned earlier of love, compassion, patience, forgiveness, humility, tolerance, and so on which presume some level of concern for others' well-being. 

We find that the spiritual actions we undertake 

which are motivated not by narrow self-interest 

but out of our concern for others actually benefit ourselves. 

And not only that, but they make our lives meaningful. 

At least this is my experience. Looking back over my life, I can say with full confidence that such things as the office of Dalai Lama, the political power it con- fers, even the comparative wealth it puts at my disposal, contribute not even a fraction to my feelings of happiness compared with the happiness I have felt on those occasions when I have been able to benefit others.


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What does this tell us? 

Firstly, because our every action has a universal dimension, a potential impact on others' happiness, ethics are necessary as a means to ensure that we do not harm others. 

Secondly, it tells us that genuine happiness consists in those spiritual qualities of love and compassion, patience, tolerance, forgiveness, humility, and so on. It is these which provide happiness both for ourselves and for others.


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opment of compassion a key role. 

Because it is both the source and the result of patience, tolerance, forgiveness, and all good qualities, 

its importance is considered to extend from the beginning to the end of spiritual practice. 

But even without a religious perspective, 

love and compassion are clearly of fundamental importance to us all. 

Given our basic premise that ethical conduct consists in not harming others, it follows that we need to take others' feelings into consideration, the basis for which is our innate capacity for empathy. And as we transform this capacity into love and compassion, through guarding against those factors which obstruct compassion and cultivating those conducive to it, so our practice of ethics improves. This, we find, leads to happiness both for ourselves and others.


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The first thing, then — because the spiritual qualities conducive to compassion entail positive ethical conduct — is to cultivate a habit of inner discipline. Now I cannot deny that this is a major undertaking, but at least we are familiar with the


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principle. For example, knowing its destructive potential, we restrain both ourselves and our children from indulging in drug abuse. However, it is important to recognize that restrain- ing our response to negative thoughts and emotions is not a matter of just suppressing them: insight into their destructive nature is crucial. 

Merely being told that envy, potentially a very powerful and destructive emotion, is negative cannot provide a strong defense against it. If we order our lives externally but ignore the inner dimension, inevitably we will find that doubt, anxiety, and other afflictions develop, and happiness eludes us. 

This is because, unlike physical discipline, true inner — or spiritual — discipline cannot be achieved by force but only through voluntary and deliberate effort based on understanding. 

In other words, conducting ourselves ethically consists in more than merely obeying laws and precepts.


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genuinely happy, inner restraint is indispensable. 

We cannot stop at restraint, however. Though it may prevent us from per- forming any grossly negative misdeeds, mere restraint is insuf- ficient if we are to attain that happiness which is characterized by inner peace. 

In order to transform ourselves — our habits and dispositions — so that our actions are compassionate, 

it is necessary to develop what we might call an ethic of virtue. 

As well as refraining from negative thoughts and emotions, we need to cultivate and reinforce our positive qualities. 

What are these positive qualities? Our basic human, or spiritual, qualities.


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not just a person's physical constitution, nor their intelligence, nor their education, nor even their social conditioning which enables them to withstand hardship. 

Much more significant is their spiritual state. 

And while some may be able to survive through sheer willpower, the ones who suffer the least are those who attain a high level of so pa.


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Forbearance and also fortitude (courage in the face of adversity) are two words which come quite close to describing so pa at its first level. But when a person develops it more, there comes composure in adversity, a sense of being unperturbed, reflecting a voluntary acceptance of hardship in pursuit of a higher, spiritual, aim. This involves accepting the reality of a given situation through recognizing that underlying its particularity, there is a vastly complex web of interrelated causes and conditions.


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Here I should perhaps add that if humility is not to be con- fused with lack of confidence, still less has it anything to do with a sense of worthlessness. Lack of a proper recognition of one's own value is always harmful and can lead to a state of mental, emotional, and spiritual paralysis. Under such circum- stances, the individual may even come to hate themselves, al- though I must admit that the concept of self-hatred seemed incoherent when it was first explained to me by some Western psychologists. It seemed to contradict the principle that our fundamental desire is to be happy and to avoid suffering. But I


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Now I am not suggesting that each individual must attain these advanced states of spiritual development in order to lead an ethically wholesome life. 

I have described nying je chenmo not because it is a precondition of ethical conduct but rather because I believe that pushing the logic of compassion to the highest level can act as a powerful inspiration. 

If we can just keep the aspiration to develop nying je chenmo, or great compassion, as an ideal, it will naturally have a significant impact on our outlook.

 Based on the simple recognition that, just as I do, so do all others desire to be happy and not to suffer, it will


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Compassion and love are not mere luxuries. 

As the source both of inner and external peace, they are fundamental to the continued survival of our species. 

On the one hand, they constitute non-violence in action.

On the other, they are the source of all spiritual qualities: of forgiveness, tolerance, and all


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As to the possibility that suffering has some actual purpose, we will not go into that here. But to the extent that our experience of suffering reminds us of what all others also endure, it serves as a powerful injunction to practice compassion and refrain from causing others pain. 

And to the extent that suffering awakens our empathy and causes us to connect with others, it can serve as the basis of compassion and love. Here I am reminded of the example of a great Tibetan scholar and religious practitioner who spent more than twenty years in prison en- during the most terrible treatment including torture, following the occupation of our country. During that time, those students of his who had escaped into exile would often tell me that the letters he wrote and had smuggled out of jail contained the most profound teachings on love and compassion they had ever encountered. Unfortunate events, though potentially a source of anger and despair, have equal potential to be a source of spiritual growth. Whether or not this is the out- come depends on our response.


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In our survey of ethics and spiritual development, we have spoken a great deal about the need for discipline. 

This may seem somewhat old-fashioned, even im- plausible, in an age and culture where so much emphasis is placed on the goal of self-fulfillment. 

But the reason for people's negative view of discipline is, I suggest, mainly due to what is generally understood by the term. 

People tend to associate discipline with something imposed against their will. 

It is worth repeating, therefore, that what we are talking about when we speak of ethical discipline is something that we adopt voluntarily on the basis of full recognition of its benefits. 

This is not an alien concept. We do not hesitate to accept discipline when it comes to our physical health. 

On doctors' advice, we avoid foods that are harmful even when we crave them. In- stead, we eat those that benefit us. 

And while it is true that at the initial stage, self-discipline, even when voluntarily adopted,


Page 148

So far as the ethical character of a given action is concerned, we have seen how this is dependent on a great many factors. Time and circumstance have an important bearing on the mat- ter. 

But so, too, does an individual's freedom or lack of it. 

A negative act can be considered more serious when the perpetrator commits the deed with full freedom as opposed to someone who is forced to act against his or her will. 

Similarly, given the lack of remorse this reflects, negative acts repeatedly indulged can be considered graver than an isolated act. 

But we must also consider the intention behind the action, as well as its content. 

The overriding question, however, concerns the individual's spiritual state, their overall state of heart and mind (kun long) in the moment of action.

 Because, generally speak- ing, this is the area over which we have the most control, it is the most significant element in determining the ethical char- acter of our acts. As we have seen, when our intentions are polluted by selfishness, by hatred, by desire to deceive, however much our acts may have the appearance of being constructive, inevitably their impact will be negative, both for self and others.


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Of course, it will not always be possible to devote time to careful discernment. Sometimes we have to act at once. This is why our spiritual development is of such critical importance in ensuring that our actions are ethically sound. 

The more spontaneous our actions, the more they will tend to reflect our habits and dispositions in that moment. If these are unwholesome, our acts are bound to be destructive. 

At the same time, I believe it is very useful to have a set of basic ethical precepts to guide us in our daily lives. These can help us to form good habits, although I should add my opinion that in adopting such precepts, it is perhaps best to think of them less in terms of moral legislation than as reminders always to keep others' interests at heart and in the forefront of our minds.


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Cultivating contentment is therefore crucial to maintaining peaceful coexistence. 

Discontentment breeds acquisitiveness, which can never be satisfied. 

It is true that, if what the individual seeks is by nature infinite, such as the quality of tolerance, the question of contentment does not arise. 

The more we enhance our ability to be tolerant, the more tolerant we will become.

In respect of spiritual qualities, contentment is neither necessary nor in fact is it desirable. [?]

But if what we seek is finite, there is every danger that having acquired it, we will still not be satisfied. In the case of the desire for wealth, even if a person were somehow able to take over the economy of an entire country, there is every chance they would begin to think in terms of acquiring that of other countries too. Desire for what is finite can never really be sated. 

On the other hand, when we develop contentment, we can never be disappointed or disillusioned.


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A sense of responsibility toward all others also means that, both as individuals and as a society of individuals, we have a duty to care for each member of our society. 

This is true irrespective of their physical capacity or of their capacity for mental reflection. 

Just like ourselves, such people have a right to happiness and to avoid suffering. We must therefore avoid, at all cost, the urge to shut away those who are grievously afflicted as if they were a burden. The same goes for those who are dis- eased or marginalized. To push them away would be to heap suffering on suffering. If we ourselves were in the same condi- tion, we would look to others for help. We need, therefore, to ensure that the sick and afflicted person never feels helpless, re- jected, or unprotected. Indeed, the affection we show to such people is, in my opinion, the measure of our spiritual health, both at the level of the individual and at that of society.


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Saying this, I trust it is clear that I am not calling on everyone to renounce their present way of life and adopt some new rule or way of thinking.

Rather, my intention is to suggest that the individual, keeping his or her daily way of life, can change, can become a better, more compassionate, and happier human being. 

And through being better, more compassionate individuals, 

we can begin to implement our spiritual revolution.


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Before doing so, I must stress that the views I express are personal. 

They are also the views of someone who claims no expertise with respect to the technicalities of these matters. 

But if what I say seems objectionable, my hope is that it will at least give the reader pause for thought. 

For although it would not be surprising to see a divergence of opinion concerning how they are to be translated into actual policies, 

the need 

• for compassion, 
• for basic spiritual values, 
• for inner discipline 

and the importance of ethical conduct generally are in my view incontrovertible.


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The human mind (lo) is both the source and, properly directed, the solution to all our problems. 

Those who attain great learning but lack a good heart are in danger of falling prey to the anxieties and restlessness which result from desires incapable of fulfillment. 

Conversely, a genuine understanding of spiritual values has the opposite effect. When we bring up our children to have knowledge without compassion, their attitude toward others is likely to be a mixture of envy of those in positions above them, aggressive competitiveness toward their peers, and scorn for those less fortunate. 

This leads to a propensity toward greed, presumption, excess, and, very quickly, to loss of happiness. 

Knowledge is important. But much more so is the use toward which it is put. This depends on the heart and mind of the one who uses it.


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So far as the application of economic policy is concerned, the same considerations apply here as to every human activity. 

A sense of universal responsibility is crucial. 

I must admit, however, that I find it a bit difficult to make practical suggestions about the application of spiritual values in the field of commerce. 

This is because competition has such an important role to play. 

For this reason, the relationship between empathy and profit is necessarily a fragile one. 

Still, I do not see why it should not be possible to have constructive competition. The key factor is the motivation of those engaged in it. 

When the intention is to exploit or destroy others, then clearly the outcome will not be positive. 

But when competition is conducted with a spirit of generosity and good intention, the outcome, although it must entail a degree of suffering for those who lose, will at least not be too harmful.


Page 220

This is an important aspect of what I have called universal responsibility. But before examining the matter in detail, it is perhaps worth considering the question of whether religion is really relevant in the modern world. Many people argue that it is not. Now I have observed that religious belief is not a pre- condition either of ethical conduct or of happiness itself. I have also suggested that whether a person practices religion or not, the spiritual qualities of love and compassion, patience, tolerance, forgiveness, humility, and so on are indispensable. 

At the same time, I should make it clear that I believe that these are most easily and effectively developed within the context of religious practice. 

I also believe that when an individual sincerely practices religion, that individual will benefit enormously. People who have developed a firm faith, grounded in understanding and rooted in daily practice, are in general much better at coping with adversity than those who have not. 

I am convinced, therefore, that religion has enormous potential to benefit humanity. Properly employed, it is an extremely effective instrument for establishing human happiness. In particular, it can play a leading role in encouraging people to develop a sense of responsibility toward others and of the need to be ethically disciplined.


Page 221

How then might we bring about the harmony that is necessary to overcome interreligious conflict? 

As in the case of individuals engaged in the discipline of restraining their response to negative thoughts and emotions and cultivating spiritual qualities, the key lies in developing understanding. 

We must first identify the factors that obstruct it. Then we must find ways to overcome them.

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inter faith dialogue

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When exchanges like these occur, followers of one tradition will find that, just as in the case of their own, the teachings of others faiths are a source both of spiritual inspiration and of ethical guidance to their followers. 

It will also become clear that irrespective of doctrinal and other differences, all the major world religions are concerned with helping individuals to become good human beings.

All emphasize love and compassion, patience, tolerance, forgiveness, humility, and so on, and all are capable of helping individuals to develop these. 

More- over, the example given by the founders of each major religion clearly demonstrates a concern for helping others find happiness-

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recognise the value of other's teachings.

Page 227

To my way of thinking, the diversity that exists among the various religious traditions is enormously enriching. 

There is thus no need to try to find ways of saying that ultimately all religions are the same. 

They are similar in that they all emphasize the indispensability of love and compassion in the context of ethical discipline. 

But to say this is not to say that they are all essentially one. 

The contradictory understanding of creation and beginninglessness articulated by Buddhism, Christianity, and Hinduism, for example, means that

in the end we have to part company when it comes to metaphysical claims, 

in spite of the many practical similarities that undoubtedly exist. 

These contradictions may not be very important in the beginning stages of religious practice. But as we advance along the path of one tradition or another, we are compelled at some point to acknowledge fundamental differences. 

For example, the concept of rebirth in Buddhism and various other ancient Indian traditions may turn out to be incompatible with the Christian idea of salvation.

 This need not be a cause for dismay, however. 

Even within Buddhism itself, in the realm of metaphysics there are diametrically opposing views. At the very least, such diversity means that we have different frameworks within which to locate ethical discipline and the development of spiritual values. 

That is why I do not advocate a "super" or a new "world" religion. It would mean that we would lose the unique characteristics of the different faith traditions.


Page 229

Given the diversity to be found among individual human beings, it is of course bound to be the case that out of many millions of practitioners of a particular religion, a handful will find that another religion's approach to ethics and spiritual development is more satisfactory. 

For some, the concept of rebirth and karma will seem highly effective in inspiring the aspiration to develop love and compassion within the context of responsibility. 

For others, the concept of a transcendent, loving creator will come to seem more so. In such circumstances, it is crucial for those individuals to question themselves again and again. 

They must ask, "Am I attracted to this other religion for the right reasons? 

Is it merely the cultural and ritual aspects that are appealing? 

Or is it the essential teachings? 

Do I suppose that if I convert to this new religion it will be less


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compassionate and disciplined, how can we expect it of others? 

If we can establish genuine harmony derived from mutual respect and understanding, religion has enormous potential to speak with authority on such vital moral questions as peace and disarmament, social and political justice, the natural envi- ronment, and many other matters affecting all humanity. 

But until we put our own spiritual teachings into practice, we will never be taken seriously. And this means, among other things, 

setting a good example through developing good relations with other faith traditions.


Page 236

Therefore, with my two hands joined, I appeal to you the reader to ensure that you 

• make the rest of your life as meaningful as possible. 
• Do this by engaging in spiritual practice if you can. 

As I hope I have made clear, there is nothing mysterious about this.

It consists in nothing more than acting out of concern for others. 

And provided you undertake this practice sincerely and with persistence, little by little, step by step you will gradually be able to reorder your habits and attitudes 

so that you think less about your own narrow concerns and more of others'. 

In doing so, you will find that you enjoy peace and happiness yourself.


Page n257

From the Nobel laureate and author of the NewYork Times best- seller The Art of Happiness comes a passionate and exquisitely argued call for a spiritual and ethical revolution.


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"The Dalai Lama illustrates his argument with examples from his extraordinary life, showing the same humility and gentle self- deprecation that make him such a popular speaker and spiritual


Page n257

Dalai Lama is the spiritual and temporal leader or tireless efforts on behalf of human rights and it him international recognition. He is a recip- \ward (conferred by the U.S. Con^ ion), the Albert Schweitzer Award, and the