2022/10/24

The Embrace #35: Is the World an Illusion? | A Course of Love

The Embrace #35: Is the World an Illusion? | A Course of Love









Is the World an Illusion?


By Mari Perron, First Receiver of A Course of Love


The illusion, as spoken of in both A Course in Miracles and A Course of Love, isn’t about physics. It’s not about science. We see an illusion when we don’t see the truth. Illusion is not a reality—it is all that reality is not. Our illusions prevent us from being true.

This topic has arisen again because Gary Renard in his new book describes ACOL as an “imitation” of ACIM, “a dualistic distraction,” and quotes the entirety of a critical review written by Dr. Robert Rosenthal, Co-President of the Foundation for Inner Peace, publisher of ACIM. Their central argument is that ACOL elevates the illusory world into something new and desirable, whereas in their view anything physical – all form – is necessarily illusory.


As I contemplated what I heard and read of Gary Renard’s new book, a phrase from ACOL came into my mind: “Do you feel beautiful and prized and worthy?” (C:26.6) Isn’t not feeling beautiful and prized and worthy what makes up the illusion?

The illusion is about thinking we’re separate and unloved in a fearful world
. This is what we were taught, and once these false ideas were learned, they led directly to ideas of who we are and “should” be. Feeling alone, we tried very hard to be who we were expected to be, and yet could never succeed at being. We grew fearful and developed an ego to defend and protect us from a world in which we could never be good enough.

Few of us feel inherently beautiful and prized and worthy as who we are. A loop developed that we could not find release from, the loop of the ego’s thought system. No matter how harsh the inner voice of the ego, we couldn’t break free. This is the situation in which we find ourselves as we begin ACIM.

As we begin ACOL, on page 5, Jesus says that ACIM was successful in “threatening” the ego, and that this enormous accomplishment has opened an important new possibility:

The world as a state of being, as a whole, has entered a time, brought on largely by A Course in Miracles, in which readiness for miracle-mindedness is upon it. A Course in Miracles opened a door by threatening the ego. All those who, with egos weakened, walked this world with the hope of leaving ego behind, with miracle-minded intent, have awakened human beings to a new identity. They have ushered in a time of ending our identity crisis. Not since Jesus walked the earth has such a time been upon humankind.

Both Courses came to lead us beyond illusion to the truth. Yet somewhere along the way, the illusion began to be spoken of as if it were more true than the truth! The falling away, or disappearance of the universe — all form and physicality that we see “as real” — has been deemed the illusion. It is not. Its replacement has been deemed the end of duality. It is not.

Unity is the end of duality. It is not about rejection but inclusion. Not about ceasing to care about the world but redeeming the world by seeing truth rather than falsity.

The body, our form — about which we have held inaccurate beliefs and feelings — is not all of who we are; yet as we live in these forms for a while with love, compassion, and trust in God’s creation of us, we begin to express truth in our lives. All that comes from love is revealed. All the wisdom of the ages arrives through these vehicles of form to return all of us to the reality of our true Selves—now.

We need not live in “hell on earth,” in the ego’s false reality. We are the creators, along with God, of our reality. When we let go the hell of the ego’s thought system, we can embrace unity and bring the truth of Heaven to Earth.

These Courses were not created within illusion. They were created in the reality of truth, to reveal truth. Truth is perfectly capable of entering the world, as Jesus once did, and of calling us, as Jesus did in life, as well as at the end of ACIM and throughout ACOL, to accept who we are and what we, in Christ, are capable of: restoring or re-creating the world. Creating the new.

Both Courses describe two entirely different “worlds.” On the one hand, we are asked to let the world fade into the nothingness from which it came. The world of nothingness is the one “we” – the ego – made. It is the “mad illusion,” the unforgiven projection. Thus, “there is no (egoic) world!”

Yet we are also asked to be saviors of the world by forgiving — abandoning — the illusion. ACIM’s Manual for Teachers describes the quality of open-mindedness of true teachers of God:

They have let go all things that would prevent forgiveness. They have in truth abandoned the world, and let it be restored to them in newness and in joy so glorious they could never have conceived of such a change. Nothing is now as it was formerly. Nothing but sparkles now which seemed so dull and lifeless before. (M-4.X.2)

To distinguish between these two “worlds” is to separate the false from the true. The illusory “world” is an egoic projection; God’s real — restored — “world” is a creative extension of God, a reflection of unity. As Jesus says in both Courses, we are an idea of God, and ideas leave not their source.

The way the “world” is spoken of in two ways is similar to the way the “mind” is spoken of. Our minds are associated with our brains, intellects and ego, as well as with the mind we share with God. In context the meanings of these statements in both Courses are clear. Out of context, they can be distorted. Our illusions are within us. We project them “out there.” When we quit seeing with the ego’s eyes, we cease to see illusion and begin to see the truth.

Gary mentions that I made a public statement that I do not believe in the illusion. I did. What is illusion that I should believe in it? Again, however, context would be helpful. I spoke these words at the Miracles in the Mountains conference in 2012:

“I don’t believe that the world is an illusion. I believe that the egoic world is an illusion. And I believe that as we leave the ego’s world behind we will re-enter our sacred world, and we can care for our sacred world and our sacred Earth. . . . We are part of Creation’s unfolding love.”

It was one of the bravest things I ever did and I feel proud for daring to say it — then and now. Don’t take my word for it. I invite you to go to the source. There is an audio recording of my talk at the Miracles in the Mountains conference made by Larry Seyer at Audible Spirit which can be downloaded for $15 at https://audiblespirit.com/mitm-mari-perron-mp3-audio

To comment on this post please view it online at https://acourseoflove.org/the-embrace-35-is-the-world-an-illusion/


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Love Unlimited
By Paula Hardin


Have you ever felt a shift

Deep inside

A new awareness perhaps

A new lens through which to view life

And you are now

Who you were

In fact you are not sure who

You are now



Like a boneless eagle

Who is meant to soar

You flop about

Vulnerable

The bones you counted on

Are gone

Or absorbed

Or buried

Somewhere



What supported you before

Where is it?

You can’t go back

That doesn’t fit anymore

Too tight



But . . .



Paula Payne Hardin appeared on the Oprah Winfrey Show when her first book, “What Are You Doing With the Rest of Your Life? Choices in Midlife” appeared in 1992. She is also the author of “Love After Love: Stages of Loving” (1996). Hardin directed Midlife Consulting Services and the David K. Hardin Generativity Trust in Chicago. She has trekked around the world from the Himalayas to Zimbabwe. Now an Elder, she enjoys kayaking, cats, writing, and her extended family.

55 Comments

Joel on December 6, 2017 at 9:55 am


Gary Renard’s ego is alive and (well). The first warriors to the wall become the bloodiest. In a world of change, only the changeless is Real.

Keep up the good work Mari.

Mari on December 11, 2017 at 8:23 am


Thank you for the encouragement, Joel


John McKenna on December 15, 2017 at 6:36 pm


Hi Mari, sorry you are taking some flak from the unenlightened. ACOL does a good job cleaning up some of the flaws in ACIM (which I do love dearly). ACOL helps us actually LIVE in the suggested happy dream of ACIM. In ACOL it’s OK to be alive, have a body, make money, experience the pleasure of living, and actually BE in the world, and have a self and a SELF, both in alignment. No one in their right mind would ever criticize this beautiful practical work of alignment. Thank you Mari for being true. And thank you for your words which will in time purify the inherent judgmental, impractical tenets of ACIM that lead some people to a somewhat fanatical adherence to flaws in the Course In Miracles. I am sure Helen appreciates what you are saying, unlike Renard and other imbalanced pundits who speak from a lopsided perspective. Hang in there we LOVE you.


Ben Andriessen on December 6, 2017 at 12:45 pm


Wonderful article, Mari. I like to remind myself that all true relationship are based on love….we all are beautiful, prized and worthy.

Mari on December 11, 2017 at 8:23 am


Yes, Ben! We are!


Tina on December 6, 2017 at 12:54 pm


Gary Renard is stuck in his own illusion. Blessings to him, but clearly this is someone who isn’t even practicing the Course of Miracles?!? To judge another’s teachings of Love? He should probably judge his own authenticity. It’s disheartening to see any teacher of spiritual principles publicly judge another’s work. Mari, don’t let this discourage you. The truth is clear….

Mari Perron on December 11, 2017 at 9:41 am


Thank you, Tina. It doesn’t discourage me. In fact, it has brought in so many encouragements and so many inspiring comments from people who really understand the way of unity and relationship, that it Has been a blessing.


David on December 6, 2017 at 1:07 pm


You go, girl! 😉

The “world” is an “illusion” because of the unconscious dissociation and denial of what is our True Self and True Nature as consciousness/mind/love, itself (both with and within Consciousness/Mind/Love, Itself) and through what is our identification with and as the body-mind — and particularly the gender identification associated with it — in which we experience our “selves” (ego) as separate and divided both internally and externally.

Hence, the dualistic conception/projection/perception/experience that arises out of it, along with what is the self-perpetrating, self-perpetuating, self-reinforcing feedback loop that is its nature. Never realizing that we are essentially cybernetic (self-referring/self-organizing), holistic, holy beings within a Cybernetic, Holistic, Cybernetic, Holy Being –and what is our true nature, and the nature of our relationship, both with it, in it, and as “it.”

Because of this false identification, we “make” and therefore experience the “shadow” world that we are unconsciously mis-creating and what is its effect and consequence– the “illusion” and delusion of separation — forgetting that the Creator is and is in the Creation and that Cause and Effect are One — and that we are, both in Truth and in Fact, one with the Oneness — a microcosm of the macrocosm.

Consequently, as ACIM says, “We do it butt to our selves” (Gary Renard included) . . . and unconsciously continuously reinforce for and with each other because of it, along with what are its associated effects and consequences.

Mari on December 11, 2017 at 8:29 am


I love the expression, “one with Oneness.” Thank you, David.


Lodewijk Langeweg on December 6, 2017 at 3:16 pm


It looks like what in ACIM has been called “the real world” has not been fully understood by some of us. Yet God in His infinitely great Love for all of us is willing to experience that also even as those who have not understood it yet.

The only illusion ultimately is that anyone is separate from God. In the real world God is so one with everyone that He is experiencing being everyone. That eventually everyone may enjoy what God enjoys.

Lodewijk Langeweg on December 6, 2017 at 4:04 pm


God is even willing to experience the illusion of being separate from Himself. To awaken to Himself in each and every one of us. Entirely to our benefit. The inheritance He left us is Himself.

As noted in ACIM, as far as no longer experiencing our oneness with God goes, in that sense the separation did happen. But as in truth there is no separation, it is still God Who is willing to experience being separate from Himself as those of us in whom He has not come to His Life and Self yet.

Since God is Life, for as long as He is not enjoying being Himself in us He is experiencing being dead, and worse than death is experiencing being a member of a race of the most feared predators in that so very real seeming but illusory egoic world. Experiencing that is the crucifixion in hell to God. Yet that also we would have and enjoy the Knowledge of God -the Knowledge God has of Himself and of How things really are, which is that God’s love is infinitely great courageous pure altruistic Charity, and that this is true about us as well, as He is our true Being- God was willing to experience all suffering stemming from the painful illusion of being but human, separate from Himself.

It is indeed God Who is reading this now in His human appearance. This is the real world.

Mari on December 11, 2017 at 8:32 am


So good to hear from you, Lodewijk. I love your beautiful comment regarding God awakening in each and every one of us.


Peter van Prooijen on December 24, 2017 at 4:25 am


Bedankt.

Jaren gelezen schreef u op een atheisten forum en wat u schreef toen was erg helpvol voor mij. En wat u nu schrijf is wederom erg helpvol voor mij.

Nogmaals bedankt.

Peter van prooijen


Dorothy Rumble on December 6, 2017 at 3:48 pm


I would like to say that it seems to me that it is the physical body that is the transitory illusion. I am not concerned that no-one will agree with me, it is my understanding with the feelings that see through this physical body. Everything
that seems to be life in this world, when it is burnt, leaves a residue Carbon 12. The number of Carbon 12 is 666. The book of Revelation gives the number of what the Church calls the Devil as 666. The new International version of the Bible
calls it the number of the beast and says it is man’s number not ‘a’ man’s number and tells those with wisdom to calculate it. So all the separate physical bodies could be the origin of what we see as evil. If separateness, spawning selfishness, and looking only for one’s own interest, is one end of the spectrum then altruism and caring for the good of the whole is the other end. We live in a world of dualities good and evil being one set. Jesus said give up thy life if though wouldst live. but it is hard to give up the things of the world if we believe, contrary to what is staring us in the face, that this world is the only reality, even when we can see that it is temporary. The opposite of evil is its spelling backwards -live, but from a higher Self not our little self. Being humble is not being subservient it is giving up the little temporary ego and allowing the Higher to manifest. As the hippies used to say “Let go. Let God”

Mari on December 11, 2017 at 8:34 am


Hi Dorothy! I’ll add, as the hippies used to say, “Just keep it real.”


Jim Carruth on December 6, 2017 at 4:23 pm


This has been bothering me for a long time, but I have held my tongue because I have been a long-time Gary Renard fan, and because I am hesitant to repeat Gary’s mistake of blatantly judging others.

I thought it was odd that when Gary and Cindy showed up to the 2012 Miracles in the Mountains – A Conference with the Scribes, he opened with a highly judgemental and inflammatory dig at the other guests. Those guests included David Schock, Mari Perron, Regina Dawn Akers, Sylvain du Boullay, Phoebe Lauren, and guest of honor Brent Haskell. Gary wasn’t even the headliner, and he opens with a huge put-down of the other guest that clearly lacks class. These opinions would have been better if he simply kept them to himself.

From the introduction to his talk at The Miracles in the Mountains Conference in 2012:

“I think that the reason that I’m here is to talk about A Course in Miracles, and clarify what it means, what it is, because this conference has been mostly about the scribes who came after the Course came. And what most of them have done is change the Course into something that it is not. and, you know, that’s cool, I’m not arguing with that, but my teachers in my book whose names are Arten and Pursah did something a little bit different, they didn’t change the Course at all. They stuck with it. And given that my books came about after the other books presented here, I think that was a statement on their part that there’s no reason to do the Course unless you want to do the real Course. And they stuck with it, so I have to, because that’s what they did for me.”

Contrast this to what Gary writes in the introduction of The Lifetmes When Jesus and Buddha Knew Each Other:

“All spiritual paths lead to God in the end, and it’s never the intention of this author to put down or invalidate anyone else’s spiritual path or approach. At the same time, it’s the uncompromising nature of A Course in Miracles that is one of its most important features. Without that, it would be like everything else and would not have been needed in the first place. Therefore, I refuse to compromise on its message, and I sincerely believe that J and Buddha would have it no other way.”

Some Key Points:

• How is publicly invalidating the work of six authors NOT putting down anyone else’s spiritual path or approach?

• Where in ACIM does it mention two ascended masters named Arten and Pursah, and how is this, as he says, “sticking to the Course?”

• In Gary’s book Disappearance of the Universe (D.U.), Arten gives him the advice “Don’t be Judgey,” yet he publicly judges other Course teachers as freely and unabashedly as any bible-thumping fundamentalist. What’s that all about?

• On page 16 of D.U., Arten goes into a whole page of put-downs of new agers and their beliefs. How is this NOT putting down anyone else’s spiritual path or approach?

• Gary takes it upon himself to judge the other Miracles in the Mountains presenter’s books, but it’s clear he hasn’t actually read any of them. How is this mendacity and judgement on his part NOT compromising the message of ACIM he is trying to promote?

Conclusion:

Gary knoweth not what he does, and is clearly threatened by Mari’s book when there is no need to be. I love Gary for starting me on the path to ACIM, and have written to tell him so. I have supported him in the past by buying his books, CDs, and attending his public appearances. But his claims of sticking to the Course, while putting other authors down who he feels do not stick to the Course smacks of the worst kind of judgement and hypocrisy.

WHO IS HE TO JUDGE?

Sorry Gary, but you need to watch what you say about others in public if we’re going to buy into your line of how you stick to the Course, while others veer from it. Your words may sound like it, but your actions clearly don’t. People who once respected you are laughing behind your back. Is this what you want? If not, for God’s sake, please treat other authors with respect and stop putting them down. You say you don’t, but it’s clear that you do. Wake up, Buddy – you’re going down a dark road here. I hope you can sense the love with which I say this. You’re a success story who has brought many to ACIM. Don’t blow it now by getting a superiority complex, and alienating all your fans. Your hypocrisy can only bring shame to ACIM, and that’s the real tragedy here. Please stop being the bad example, and try practicing what you preach. I will try to do the same, but I thought you needed a wake up call here. From a friend who doesn’t like what he’s seeing.

Mari on December 13, 2017 at 11:21 am


Hi Jim, I thoroughly understand your internal debate about whether to respond to Gary or not. I felt the same way. It’s been an interesting road forward on this. I needed the encouragement of my publisher to write the article you’re responding to. Such things are sensitive. As I was thinking about this sensitivity, acceptance and denial came to mind. The idea goes like this: “You are asked to accept or receive the truth of who you are and the revelations that will show you how to live as who you are within the world—and you are asked to refuse to accept who you are not and the ways of life that allowed you to live within the world as a false self.” (Day2.2) At one time or another, one of these two instructions proves more difficult: acceptance or denial. But really, this situation can show how they work as one. Generally this is inner work done without expression. Yet there are times that to “be who we are” we do feel called to question what another is saying. It’s happening in politics, in communities, and in our homes. We deny untruth and accept (and sometimes speak) truth at the same time. Thank you for relating your experience and expressing the truth of how you felt.


Ron Devine on December 6, 2017 at 6:17 pm


Lets consider this world to be our own personal dream. The first ambiguity is that if this world is truly a dream then Jesus, angels and all ascended master teachers who enter this dream are also part of the dream and not real. I believe this world is real and physical in nature. We see, feel and observe it’s reality to our bodies. I know that our true reality is that of spirit, temporarily using a body. We experience love, joy, anguish and pain. That this world is composed of atoms, that are energy in nature, does not change the experience here. Our bodies are bound to this world and we chose to experience this and we lost our memory of our true spiritual nature in doing so. Part of the illusion is not seeing beyond that which we see with our eyes; seeing the whole. Understanding our physical limitations does not make them into illusions. We are more than the bodies we have. This does not make them an irrelevant part of us. Our true selves can use this vehicle to express truth, just as I can also drive a car for convenience. I can, for a short time, make it an extension of myself, not forgetting I am the driver. The car is neutral but a deer or other animal my falsely see it as a mad, large and dangerous creature. The animal does not see the large picture, but an illusion and that is acceptable. Some animals quickly learn what a car is. I often see dogs enjoying a car ride. They saw more of the truth. The car ride was fun and life here on earth can also be fun, even for a short time.

Another ambiguity is seeing this time here as holographic and that we are play acting a script, already written for us and experienced in linear time. This concept of time takes away any free will we have in changing our destiny. This completely contradicts our spiritual nature, since we are God’s children and we do have free will. Our spiritual mind still interacts with the human mind and body, even if dimmed here. “A Course in Miracles” makes it clear that we have to live the teachings, but we do have the choice of WHEN we learn and live these lessons. The “when” has never been fixed and is not outside of our free will.

I live in this world by choice and knew it’s nature before coming here. I can evolve in consciousness to realize the true nature of this world and also my own true nature. However, like Jesus, I will still be able to live in this world. Yet Jesus reminds us that we don’t have to sacrifice our life or endure any kind of suffering. God demands no sacrifice of us.

Mari on December 13, 2017 at 11:34 am


One of the things I appreciate most about ACOL is that when we return to the heart, and look on the world as and with love, it is very hard to see illusion, very hard to ignore physical needs, to turn a blind eye, to be uncaring, to fail to see beauty, or to not feel one with creation. I enjoyed reading your unique way of expressing and the examples you use–especially of a dog’s change of experience from fear to joy.


Ken Hoover on December 6, 2017 at 8:24 pm


Very well said, Mari, and thank you again. I was one of those many who, moved by your fearlessness, congratulated you at the end of your talk at MITM. I gave you a good hug, and told you I also believed in a real world. And I do yet; and trust that I am daily moving closer in awareness, as all must move.

What is the real world? – God. What is the unreal world? – God. There is nothing outside of God, and nothing outside of Self. Separation remains forever within Unity, error within Love, judgement within forgiveness, ego within Son. The house of illusion is held within the house of Truth.

Of course form is illusion; hell-dream or happy-dream, no debate. Form is also the expression and extension, the embodiment and leading edge, of Love. It is how Love grows. There is no need to disparage form and thus impoverish ourselves. I commend you, Mari, for living Love in form wholeheartedly. Would that more of us seek for Love’s experience – in form! – rather than pursuing a dry and futile rectitude of theory.

Or, as Gary (in an earlier incarnation) once recorded his Master saying, “The Kingdom of the Father is spread out upon the earth, and people do not see it.” (Logion 113, Pursah’s rendition)

Mari on December 13, 2017 at 11:38 am


Thanks, Ken. I love hearing from people who were at MITM, and of course remember you. When you and I wish for a greater experience of love in form, when we invite union and relationship, life expands and expresses with great inclusiveness. As you say, What is the real world? God. What is the unreal world? God!


Marc Yasskin on December 6, 2017 at 10:25 pm


One could say all is illusion here in this 3-D reality because truly it is a deepening mystery and miracle un-answerable and beyond description yet within the Embrace of Love all portals open and every moment is The Moment to be wholeheartedly present and open to the Presence of Love – The radiance which is everywhere all the time. Remembering seems the key. And embracing that remembering.
Surrender to remember to remember to surrender. This holy moment ~ the entrance and the exit.

Mari on December 13, 2017 at 11:41 am


Remembering and surrendering. Yes, Marc! Both come with such deep feeling, don’t they? They pull us in to nothing less than a new reality, the reality of union and relationship rather than separation. I am so grateful for and to all those creating the new in this way.

Marc Yasskin on December 20, 2017 at 10:38 pm


Yes Mari ~ this deep FEELING that comes from the Embrace of a new reality ~ which is of course something that is ever-present being Remembered through Compassion ~which I believe informs us at the deepest level ~ bringing us into union as you say.
Like Indra’s net each of our hearts connecting like the jewels they really are forming these infinitely exquisite connections.


Jacques Tétrault on December 6, 2017 at 11:08 pm


Thank you Mari for expressing your felt Knowledge.

The intellect, or the ego mind can be very deceptive and often is. I realized that only the Heart truly Knows. Arguing can sometimes help to clear the mind, but only to those who have not definitely set their belief in one specific direction. For example that the material world is an illusion rather than recognizing that the ego’s perceptions and conclusions is the illusion.

Revelations within are in the end the only resource for discovering the truth. They are first felt and then experienced. Not through the mind but though the whole Self. Many uneducated persons as the world defines it have directly discovered the truth of love’s power.

We can recognize the truth when it is deeply felt and not only imagined and then mentally organized and knitted. The ‘intelligent’ ones are often mislead by their ego based mind.

The truth is neither in ACIM or ACOL or any other scripture. It is within in the Self. Written or oral revelations only indicate the Way to it. There are many paths and many of them can lead us to our discovery of the only truth which, in my experience, is the first hand discovery and experiencing of true love as the universal reality that unites everything.

In reading a book, it’s important to feel without prejudices the true intent the author which quite immediately can give us a hint as to the purpose or the purposes of the work. I did not, nor do I at any moment, mistrust the author of ACIM TWOM and ACOL. I can now directly trust the internal revelations that follow.

Jesus and I/we are linked by the same love. I don’t know Gary Renard, but I know Jesus’ Presence. I clearly felt it though ACIM TWOM and ACOL. And I don’t doubt that Jesus keeps on speaking. Let’s listen with our Heart!

Mari on December 13, 2017 at 11:46 am


Very nicely said, Jacques. It is so true. No one can “tell us.” No one can change our minds for us. The truth is, as you say, an inner experience, a first-hand discovery, the very one we’re invited, in ACOL, to let our hearts embrace and be embraced by. Thank you for sharing.


mark brooks on December 7, 2017 at 6:35 am


Great Clarification Mari. I wondered when ‘someone’ would address this topic. Sticking to your guns, or not arguing truth in the courtroom of illusion is very profound. Cheers!

Mari on December 13, 2017 at 11:47 am


Thanks, Mark. I’m glad I came to be that “someone!”


Susan Dorn on December 7, 2017 at 6:52 am


Thank you for this thread. I have studied under Michael Mirdad, at Unity of Sedona. Michael is a well known Spiritual Leader, who knows Gary has been unhappy once before allowing his ego to run the show.. Here is the article Well said. https://www.michaelmirdad.com/a-course-in-miracles/ In this article Michael is addressing what had happen once before. Article is titled ” A Course in Mega fools.by Michael Mirdad. January 2011.

Mari on December 13, 2017 at 12:00 pm


Thanks, Susan. I appreciated Michael’s comment that the humanness of their “teachers”-especially when they fail to apply the most fundamental Course principles. . . encourages these same students to seek out their own ways of discovering and living . This discovery is integral to ACOL, and to each following their own heart and inner guidance.


Jim Carruth on December 7, 2017 at 6:58 am


Bob Rosenthal’s review of A Course of Love, and Gary’s inclusion of it in his book, represent the actions of two people who have a vested interest in A Course in Miracles. Gary makes his living from traveling and giving talks on ACIM, and Bob serves on the board of the Foundation for Inner Peace, the publishers of ACIM. He is also the author of a book that draws from ACIM.

Of course they’re not going to endorse a book that represents a threat to their interests. Of course they’re going to put it down. Why? Because they’re afraid of it. And what does ACIM say about fear? That whenever you’re fearful, you’re ALWAYS in the ego.

The last line of Rosenthal’s review reads, “I only wish the author and publisher had not felt the need to promote their book on the back of ACIM.” And yours or Gary’s books don’t? Really, Bob? Really, Gary? Tell Mari what not to do, while you’re busy doing it yourself? Hypocrisy and mendacity of the worst kind.

Susan Dorn on December 7, 2017 at 12:30 pm


I absolutely agree. I find it amazing that these teachers of the course have been sparring with each other for awhile publicly. I attempted to listen to Gary at a workshop years ago. He appeared mixed up mentally and confused so I left. I had the pleasure of Meeting Mari at Unity of Sedona during the service and her workshop. A little over a year ago. I enjoyed her presentations very much.I look forward to seeing her again. Mari thank you for speaking your truth. I am grateful to you in doing so..I hope our paths cross again in the near future.

Mari on December 13, 2017 at 12:09 pm


Susan and Jim, I often wondered, after receiving ACOL, if, were it to have been received by someone other than myself, I would have read it. I LOVED ACIM and held it in a category all its own. Some still hold it in that singular category, and the thing is, it can be held there in love, just an acceptance and even a rightful loyalty to a life-transforming work, held with a feeling of needing nothing more. I have met ACIM readers who feel this way. And I can relate. There is no tension and no fight. We can speak like those who join together in inter-faith dialogues. Maybe what we’ve begun here will grow into more acceptance and less defensiveness.


Annie Thwaites on December 7, 2017 at 2:02 pm


Beautiful article Mari. Thank you.
In A Course in Miracles Foundation for Inner Peace in the Workbook Section on Salvation page 407 we are reminded, “Earth is being born again in new perspective.”
May the Love that we Are and recognition of our Oneness lead the way, and may the Earth be seen truly, through Love’s vision.


Mari Perron on December 8, 2017 at 6:27 am


Thank you, Annie. Yes, there are so many beautiful ways Jesus speaks of the world in ACIM. I hadn’t remembered the one you quote. It reminds of how ACOL speaks of birthing “the new.” This is from Day 23: Christ-consciousness is alive within you. All that is required is that you carry it with awareness, honor, willingness. From this will the new be birthed.


Akilah t'Zuberi on December 8, 2017 at 9:23 am


It is often of no avail to remind “ACIM” students of the first sentence in the Epilogue of the Course: “This course is a beginning, not an end.” All the Course was able to do was evict the ego from the premises. It would have been a daunting task, and overwhelming for many of us (given that many spent years with “ACIM” before we finally got it) to take on restoration and renovations, which is what “ACOL” does, so to speak. Taking up carpet and restoring the wood to its natural luster; updating the electrical system, rewiring, installing new fuses. And last, but not least, changing the locks on the doors and contracting a reliable security service. This is an inadequate metaphor for what healing the separation entails, keeping in mind that metaphors, words, all language is designed for the separation, not Union, whose language we all know is silence. But it sheds some light on how we sometimes confuse the goal of these two Courses: “ACOL” is the blueprint or new design, again metaphorically speaking, for the renovation and restoration of the dwelling; what it was before the ego trashed it! And the possibilities of a design whose designer abides in the “present moment.” The ego, illusions and the distractions indicative of the separation have been long laid aside. But for “ACIM” students, beginners or self-committed “lifers,” their daily transactions have not ceased to involve an awareness of the ego’s presence. They simply have no experience in restoring an heirloom, mahogany chest of drawers. They cannot suggest a matte or low sheen varnish, Spar or Epifanes.

Mari on December 13, 2017 at 12:22 pm


Akilah, I love your metaphors! There is another line in ACIM’s Clarification of Terms that says “This course remains within the ego framework where it is needed.” That is my “go to” phrase for the reason for the coming of ACOL and it’s wonderful beginning, speaking of ACIM students who walked the world with ego’s threatened and in so doing, made room for a course that would take us beyond the ego. A new contractor! Great to hear from you, my friend.


Dwight on December 9, 2017 at 11:19 pm


I love you Mari. When truth is spoken, truth is heard. Unfortunately not by everyone in that moment. They say that “There are people who hear you speak a thousand words and still not understand you. And there are others who will understand without you speaking a word. Fortunately, the ‘word ‘gets expressed into the field of unlimited possibilities. Thank you for being a messenger of the TRUTH! Dwight

Mari on December 13, 2017 at 12:23 pm


Thank you, Dwight. I love you too!


James Kelly on December 13, 2017 at 1:31 am


For me my own experience brought an answer to the question “Is form part of illusion?”

20 years ago, caught in the loop of the ego thought system, I came across ACIM. I picked up the idea that the world was an illusion from reading Kenneth Wapnick who became my greatest teacher of ACIM. The idea that my fearful world was actually an illusion, both comforted me and threatened my ego, and for this I am very grateful.

Years later my ego was still very much alive and very very uncomfortable walking around in a world of illusion – it wanted the world of fear to be real!

The disappearance of my ego came as I was reading ACOL. I had resisting reading it for years. Finally I was in an open loving place at the start of this year (2017), I was ready to take my next step.

It was an emotional, tender, heart opening step. I finally realised that the creation of this world was a loving choice, a perfect choice as part of creation. At that moment there was no longer a hiding place for my ego because the world was no longer an illusion or fearful.

With ACIM my ego was “shaken, not stirred.” With ACOL my ego was stirred from its uncomfortable hiding place in a world of illusion. This shift occurred by “making” the illusion real, the ultimate “sin” for many ACIM teachers. I sense that Kenneth is laughing with me as I write these words. What a paradox – the letting go of my ego (sin) happening by realising the loving reality of form!

I think I understand that for Mari and perhaps many others reading ACIM, the idea of the world being an illusion was not a necessary or helpful step in the process of threatening the ego. It was for me, and yet my frightened ego was still able to hide within that metaphysical idea. Now it has gently disappeared with the idea that the world of form is a perfect expression of love and in fact always was.

ACIM and ACOL both ask us to move beyond their words to an experience of knowing. So I move from quoting Ian Fleming, the creator of James Bond, to Rumi:
“Out beyond ideas of wrong-doing and right-doing there is a field. I’ll meet you there…”

Mari your brave words are indeed brave in ACIM circles and yet as natural as breathing to many more who will be attracted to ACOL. I am so grateful for the opportunity to meet with you (and others), not as a pupil and you in the role of a teacher, but as creators of the new. For others, maybe Gary Renard, ACIM is perhaps all that is needed, I at least like to think that this was true for my last and dearest teacher, the late Kenneth Wapnick.

Mari on December 13, 2017 at 12:38 pm


James, you have used my favorite Rumi quote! Beyond that, thank you for sharing a first for me: the illusion as a necessary or helpful step in the process of threatening the ego. I am very surprised and pleased to hear of this. And so here we are, out in the field beyond ideas of wrong-doing and right-doing. This is a lovely, gentle sharing for all of us creators of the new.

James Kelly on December 22, 2017 at 5:35 am


It never occured to me, that the illusion is a helpful step in the process of threatening the ego, until I started writing the comment. I love when that happens – creating the new together!


Jeffrey Gilbert on December 15, 2017 at 4:19 pm


Love it! I’m reminded of the “creation of the new” and can feel the loop is just repeating predetermined definitions we have collectively agreed upon (example for me is boring business models, not caring for self or others, not able to see the sparkle in the flower or child). I’m more convinced each day that God or Life (in Conversations with God and the Bible for that matter it says they are the same thing!) is everywhere! The less I worry about “illusion” or not the more I can live. I used to worry about becoming too engaged in illusion, kinda became a monk “observing all thoughts,” but something is growing in me, maybe seeing the neutrality of everything which in turn allows everything to be molded by consciousness. Reminds me of the Lego Movie when “The Special” is brought into the Creator Space and it is all a blank white screen. And then out of his thoughts comes a double deck couch.

Sure, to know death (and in turn the body) is not real is helpful in being able to have a wider view, but neglecting or rejecting the physical on the one hand perpetuates solidity and on the other hand distances an expressive state into a static state. I just keep feeling illusion is non expressive and Reality is creative. And so it will be NOW and forever. As well as ACOL…

Conversations With God has helped me see how Reality can influence all facets of life (education, politics, sex). Pamela Kribbe (jeshua.net) has helped me accept “the dark” and not reject the physical as illusion separate from her. Her channelings from the earth are very beautiful. I’ve been going up to Washington to hang with Judith Coates (oakbridge.org) where for me hearing Jeshua talk about his life takes away the intensity of feeling a need to dissociate. About A Course in Miracles he said through Judith that he helped author it to give to a person that is mind focused and to ultimately frustrate the mind so they will put it down and say it is impossible and it is then the heart can have precedence. Or as ACOL says, ACIM was written for the mind and ACOL for the heart. I know this was my experience having gone through Bible college and havibg had revelations of our perfection. ACIM brought a clarity to certain doctrines such as the cross, the last judgement, hell, etc., which helped validate the love of God. And the Workbook was helpful (though sometimes every 10 minutes say “I am not a body I am free I’m still as God created me” kept me from being present). But as I felt the heart of unity I was able to allow Oneness the Be the Source which causes the experience. And that freed me from seeking to be one to just being one. Which is where I feel A Course of Love comes in. It was amazing reading ACOL and seeing my experience wasn’t unusual but as it says “when you seek where are you while you seek” and how the time of the holy spirit was an us relating to an other god but the time of Christ is where we just are. And then hints at the time of Mary in the 40 days as the next wave where we will not even have to do but just be. “Mother Mary said to me some simple words of wisdom… Let it be”

What I enjoyed about ACOL is it did not feel like it was rejecting but if anything accepting and ascending. Hence it speaks of holding the time of Christ and the time of Mary simultaneously. Reminds me of the parable about letting the wheat and the tares to grow together. And this loving embrace is what in ACOL firstly helped me feel known and then gently offered a path for the tares (unbeneficial thought) to simply drop with the overwhelming Reality of love. I used to think it was one or the other. Truth or falsity, reality or illusion, and I was pretty dogmatic mostly out of fear that I’d miss the Truth, but as I experience “Christ is all and in all” the experience of reigning in life that the apostle Paul spoke of becomes a living Reality. “The abundance of grace and the gift of (awareness of) righteousness causes you to Reign in life in Christ Jesus (which is now being revealed that we are)

So yeah thanks Mari for being bold and cheers to what comes next.

Mari on December 18, 2017 at 1:45 pm


Jeff, I just love this line: I just keep feeling illusion is non expressive and Reality is creative. How beautifully said. How True. Thank you for all that you shared about your life changes. I fully loved the words from “Let it Be” too! You rock, my friend.


Martin Pettet on December 16, 2017 at 5:15 am


What you don’t seem to understand about non-duality is that it is not just the world that is an illusion, but also the separated self, the sense of ‘I’ that appears to be experiencing it. in truth this ‘I’ does not exist. At death it will cease entirely. All belief in ‘afterlife’ (and incidentally also ascended masters and other such entities!) is merely an attempt to retain duality in other forms, and is just as illusory as anything in this world.
ACOL simply substitutes one ego, or separated self, for another, albeit a refined and ‘loving’ one. You want to have your cake and eat it too, to use earthly phraseology. And you can’t be in a separated universe and experience Truth because Truth is One. Everything else is illusion, including yourself, myself, Gary Renard, ascended masters, and even Jesus Himself. Yes, even Jesus is a symbol. Ken Wapnick said that, though he didn’t really understand non-duality and fell into his own logical trap in his formulation of it. Go instead to someone like Ramana Maharshi for the clearest exposition.
“Of all the thoughts that arise in he mind, the ‘I’ thought is the first. It is only after the rise of this that the other thoughts rise. It is after the appearance of the first personal pronoun that the second and third personal pronouns appear; without the first personal pronoun there will not be the second and third.”

Mari on December 18, 2017 at 1:47 pm


I appreciate you sharing your thoughts on non-duality, Martin.


Jana Wilcox on December 20, 2017 at 2:46 pm


I love your comment made at the end because that has been my experience. I have been a student of ACIM for about 10 years and most recently a new friend recommended ACOL which has been so so lovely to me. I’m only on Chapter 27 but I cherish and have drank in everyone word. It’s so very lovely to feel understood and to read what I experienced and learned. I had 2 spiritual experiences one might consider a near death experience a week after I had my 2nd son. My question every day since then was how do I bring this heaven down to earth on the daily? We don’t have to die to experience this oneness and pure love. I just love ACOL because I’m finally reading in words something I have experienced directly and for that I am so very thankful. I myself have had a hard time articulating what I know. So to to read each word from ACOL feels like a warm hug from my dearest friend. So thank you – keep shining your light. The embrace chapter was so fantastic. I read it multiple times because to have been in that embrace was heaven and I find it stays with me more and more when I’m in service to love and see my brother as myself yes in unity. So actually, it was the very thing…feeling loved and beautiful and worthy in that moment that was healing and what returned me to my wholeness knowing we were one and the same. ACIM did help me to dismantle my fear and ego and only 27 chapters into ACOL it is helping me to live my life and what I experienced with an open heart without fear of retribution. I think of ACOL as a continuation on my journey. My heartfelt thanks for your courage to live and speak your truth. All my love, Jana

Mari Perron on December 22, 2017 at 6:53 am


Jana, I am so touched by this heartfelt sharing. I can “feel” your heart in it, and can understand how ACOL answered the yearning in your heart–because it did so for me. These are the feelings that make us “sisters” to one another, one family, one heart. Unity!


Judith Coates, channel for Jeshua, The Personal Christ. on December 27, 2017 at 4:18 pm


When the Light grows brighter, the darkness is seen for one brief moment. Keep shining, Mari. Your Light is much needed and appreciated. So happy to have met you many years ago.

Mari Perron on December 28, 2017 at 8:32 am


Judith, it is so nice to hear from you. I’m glad we connected all those years ago too! I love your simple, two-word expression of “keep shining!” I’ve been talking of “rising” lately, and I may like “shining” even better. Yes, let’s bring in the light!


Rosa on December 28, 2017 at 7:29 am


Love is formless, and yet it is eternally identified in form.

THE ONLY THING THAT’S GOING TO DISAPPEAR IS YOUR INTERPRETATION
OF CREATION.

There is talk of the disappearance of the Universe. It has presented itself
in the context of the teachings of A Course in Miracles. Let me just set
one thing straight. The only thing that is EVER going to disappear are sin,
sickness, and death–the mortality of the Universe–the potential for
deterioration of the Universe and anything in it. The capacity of any part
of the Universe to be so at odds with itself that it can become attached to
being self-destructive, which is what sin is, THAT is the only thing that
can disappear. Look forward to the disappearance of those. And let that
be enough said about that.

God treasures your attention. But you withhold your attention from Him
when you look at each other, or you look at any thing, and you give it a
different definition and choose to honor that definition. So you’ve
withdrawn your attention from God and you’ve given it to the definition
that you prefer to apply to that aspect of God, we’ll say. This application
of a definition to the Presence of God is the meaning of the word
“projection.” It’s that simple. You don’t have to get into deep
psychological explanations.

Now, it’s very important to understand that the lady that you’ve described
as beautiful, or the lady that you’ve described as elderly, or the
gentleman that you’ve described as fat, IS NOT a projection. What you’ve
CALLED THEM IS A PROJECTION, but what you’re seeing is not.

The world is not a projection of your ego. And the world and Universe will
not disappear when you stop projecting your private, personal definitions
upon them. What will happen when you stop applying your definition to
these things is that in the absence of the noise, the static of your thinking
processes, what everything is will have an opportunity to register with
you, because you won’t be making noise that you distract yourself from
Reality with.

~Raj/JESUS
Conducted by the Northwest Foundation for ACIM

I join with Judith Coates: Keep shining, Mari!

We love your Great Rays!

Love, Rosa


Sebastian Blaksley on December 28, 2017 at 8:32 am


Dear Rosa,

Thanks for your commitment with the Truth.

While reading your note, a great wind of light came to me remembering the following:… “The Truth will Set You Free…Free of all that is not part of Wisdom”. This is the truth that came to me …”The end of the universe is nothing other than the end of Ingnorance and the happy recognition of wisdom. The wisdom of the Heart. The wisdom that is Perfect Love”.
With Love,

Sebastian Blaksley
Managing Director
Fundación Un Curso de Amor
http://www.fundacionuncursodeamor.org


Mari Perron on December 28, 2017 at 8:39 am


Dear Rosa,

Is all you shared here from Raj/Jesus? I have not read Raz/Jesus, and I’m thrilled to hear this description of Reality. The last paragraph is stellar. Thank you so much for sharing it and for your encouragement! Let us ALL keep shining!

Rosa on December 28, 2017 at 8:59 am


Yes, all I shared here is from Raj/Jesus.

Receive All my Love!
Rosa


Rosa on December 28, 2017 at 9:14 am


Jeshua ben Joseph through Judith Coates did this remark:”And when I speak of the world, it is not the same as holy Mother Earth. The world has to do with worldly activities and the consciousness of the world, not the Earth. There is a distinction there.”

Jeshua

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Westward Dharma: Buddhism beyond Asia: Prebish, Charles S., Baumann, Martin: 9780520234901: Amazon.com: Books

Westward Dharma: Buddhism beyond Asia: Prebish, Charles S., Baumann, Martin: 9780520234901: Amazon.com: Books



Charles S. Prebish
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Westward Dharma: Buddhism beyond Asia Paperback – December 2, 2002
by Charles S. Prebish  (Editor), Martin Baumann (Editor)
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The first authoritative volume on the totality of Buddhism in the West, Westward Dharma establishes a comparative and theoretical perspective for considering the amazing variety of Buddhist traditions, schools, centers, and teachers that have developed outside of Asia. Leading scholars from North America, Europe, South Africa, and Australia explore the plurality and heterogeneity of traditions and practices that are characteristic of Buddhism in the West.

This recent, dramatic growth in Western Buddhism is accompanied by an expansion of topics and issues of Buddhist concern. The contributors to this volume treat such topics as the broadening spirit of egalitarianism; the increasing emphasis on the psychological, as opposed to the purely religious, nature of practice; scandals within Buddhist movements; the erosion of the distinction between professional and lay Buddhists; Buddhist settlement in Israel; the history of Buddhism in internment camps; repackaging Zen for the West; and women's dharma in the West. The interconnections of historical and theoretical approaches in the volume make it a rich, multi-layered resource.
==
388 pages
Language
English
Publisher
University of California Press
====

Editorial Reviews
From the Inside Flap
"Like seeds on the wind, Buddhist teachings continue to reach new lands. This outstanding book brings to light, in rich detail, the current flowering of Buddhism in the West. Long a world religion, Buddhism is now a global one."—Kenneth Kraft, author of The Wheel of Engaged Buddhism

"Westward Dharma deserves a place on the growing bookshelf of contemporary Buddhist studies. Prebish and Baumann broaden our horizons from North America to the wider Western world, exploring key aspects of Buddhism's most recent geographical and cultural expansion."—Paul David Numrich, coauthor of Buddhists, Hindus, and Sikhs in America.


From the Back Cover
"Like seeds on the wind, Buddhist teachings continue to reach new lands. This outstanding book brings to light, in rich detail, the current flowering of Buddhism in the West. Long a world religion, Buddhism is now a global one."―Kenneth Kraft, author of The Wheel of Engaged Buddhism

"Westward Dharma deserves a place on the growing bookshelf of contemporary Buddhist studies. Prebish and Baumann broaden our horizons from North America to the wider Western world, exploring key aspects of Buddhism's most recent geographical and cultural expansion."―Paul David Numrich, coauthor of Buddhists, Hindus, and Sikhs in America.
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Product details
Publisher ‏ : ‎ University of California Press; First edition (December 2, 2002)
Language ‏ : ‎ English
Paperback ‏ : ‎ 388 pages

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Charles S. Prebish
Charles Prebish came to Utah State University in January 2007 following more than thirty-five years on the faculty of the Pennsylvania State University. During his tenure at Utah State University, he was the first holder of the Charles Redd Endowed Chair in Religious Studies and served as Director of the Religious Studies Program. During his career, Dr. Prebish published more than twenty books and nearly one hundred scholarly articles and chapters. His books Buddhist Monastic Discipline (1975) and Luminous Passage: The Practice and Study of Buddhism in America (1999) are considered classic volumes in Buddhist Studies. Dr. Prebish remains the leading pioneer in the establishment of the study of Western Buddhism as a sub-discipline in Buddhist Studies. In 1993 he held the Visiting Numata Chair in Buddhist Studies at the University of Calgary, and in 1997 was awarded a Rockefeller Foundation National Humanities Fellowship for research at the University of Toronto. Dr. Prebish has been an officer in the International Association of Buddhist Studies, and was co-founder of the Buddhism Section of the American Academy of Religion. In 1994, he co-founded the Journal of Buddhist Ethics, which was the first online peer-reviewed journal in the field of Buddhist Studies; and in 1996, co-founded the Routledge "Critical Studies in Buddhism" series. He has also served as editor of the Journal of Global Buddhism and Critical Review of Books in Religion. In 2005, he was honored with a "festschrift" volume by his colleagues titled Buddhist Studies from India to America: Essays in Honor of Charles S. Prebish. Dr. Prebish retired from Utah State University on December 31, 2010, and was awarded emeritus status. He currently resides in State College, Pennsylvania.

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Steven H Propp
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5.0 out of 5 stars A USEFUL MODERN OVERVIEW OF BUDDHISM IN THE WEST
Reviewed in the United States on July 22, 2011
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The authors state in the Introduction to this 2002 book, "The globalization of Buddhism does not only refer to a spread from the center to the periphery, that is, from Asia to Western countries. It also encompasses the emergence of new centers, with regionalized Buddhist interpretations of practices. The creation of consciously labeled Western Buddhist forms is a development within this overall process... In this volume, the contributors can only break some of this ground and provide important snapshots and material related to the ongoing globalization and the 'Westernization' of Buddhism." (Pg. 7)

This book includes a wide variety of essays, on topics such as "The Spectrum of Buddhist Practice in the West," "American Buddhism in the Making," "Repackaging Zen for the West," "Scandals Emerging in Western Buddhism," "The Encounter of Buddhism and Psychology," etc.

Here are some additional quotations from the book:

"Unlike all the preceding Buddhist traditions discussed here, this school believes that all practices that rely upon one's own powers---of meditation and so forth---are fruitless." (Pg. 44)
"This cognitive, modern strand of Theravada Buddhism has remained rather small in Western countries... The highly intellectualized and anti-ritualistic strand does continue to these days, although it has rarely captured a widespread audience." (Pg. 56)
"Despite this, positive evaluations of Buddhism started to appear in South Africa by the late nineteenth century and early twentieth centuries, mostly from Unitarians and Theosophists." (Pg. 153)
"The disciples (at Shambhala) were also unrestrained in their sexual liaisons, believing that sexual jealousy indicated a failure to grasp Chogyam Trungpa's teaching. The resulting tensions led to emotionally-charged relationships between individual members of the ... community..." (Pg. 233-234)


John L. Murphy
5.0 out of 5 stars Solid, scholarly overview
Reviewed in the United States on March 4, 2010
Buddhism beyond Asia's explored by 22 scholars in this 2002 collection. It focuses on the transformation, since the later 19c, of the Buddha's teachings into Western, and cross-cultural, and analytical transformations that try to retrieve a purer, primitive, or truer original teaching. Thomas Tweed sums up these evolving trends: "If modernist Buddhists have de-mythologized and rationalized traditional Buddhism one may say that post-modernist Buddhist practitioners secularize and psychologize modernist Buddhism." (60)

Tweed distinguishes a "migrant religion trajectory" from a "missionary-driven transmission," in turn separate from a "demand-driven transmission" as the three methods of current transfer. (62-3) He notes how the 'foreign' religion might have deliberately been fetched from abroad by sympathizers and initial converts. In the case of Buddhism, texts in Asian languages were transmitted and published, Buddhist ideas and practices were adopted, and Asian teachers were invited to lecture." (52) Westerners rely on Eastern exchange, as transport, globalization, and immigration thicken the ties rather than allow the crude models of Orientalist domination or imperial manifestation to control the emergence of a dharma-practice adapted not only to secular First World settings, but contemporary capitalist and countercultural markets all over Asia, Brazil, Oceania, and North America.

Tweed pioneered efforts to try to define who in this milieu's actually Buddhist. Besides converts, "night-stand" sympathizers who try out practices often in privacy and those who mix and match Buddhist with other religious or therapeutic or esoteric approaches complicate easy tallying. It seems that in Europe, most Buddhists still are of Asian origin, but the authors agree that Westerners continue to make it, as in France, one of the West's fastest-growing denominations. B. Alan Wallace, Martin Baumann, and Charles S. Prebish all discuss the ramifications of this acceleration, as Tibetan Buddhism and vipassana "insight" meditation widen the appeal beyond the slightly earlier arrival of Zen midway through last century.

For section two, the territory of Western Buddhism emerges. Baumann looks at Europe, while Richard Hughes Seager examines in America the three strands Tweed separates. Bruce Matthews does the same for Canada, Michelle Spuler for Australia and New Zealand, Michel Clasquin for South Africa, and Frank Usarski for Brazil. In "Buddhism in the Promised Land," Lionel Obadia looks at the tiny Israeli community, comfortable in its Jewish identity while taking on the dharma. A Zen master, Soen Nakagawa, founded an early center with the pun of "Ki"="Basis" and "Butsu"="Buddha" as similar to the Hebrew for "Kibbutz." (181) He also translated poetry based on the linguistic happenstance between "mut"="die" and "Mu"="emptiness" from Japanese. (182) It makes an intriguing counterpart to Rodger Kamenetz' Tibetan-Jewish dialogues documented in "The Jew in the Lotus" and "Stalking Elijah" (see my reviews) during the 1990s.

Section three surveys how changes happen, more topical and less geographical. Duncan Ryukan Williams studies Buddhism in the Japanese-American internment camps during WWII; Douglas M. Padgett reports from a temple in suburban Tampa, Florida; David L. McMahan takes up the repackaging of Zen for Westerners into its current ubiquitous use as a name-brand conjurer of sold serenity, hip detachment, and instant well-being; Sandra Bell briefly retells the sadly familiar stories of scandal at the San Francisco Zen Center and at Chogyam Trungpa's Vajradhatu/ Shambhala Training-- these episodes have been covered elsewhere in more detail as the subject deserves, but her summary may serve as an introduction for the newcomer. It seemed more than these two prominent examples might have broadened the material beyond these two oft-told tales.

Lifestyle in section four gives testimony from those who practice. Ajahn Tiradhammo looks at how the Thai Forest Tradition faces the task of dealing with the Asian model of a strong leader and obedient followers when Westerners and Western influences broaden the traditional expectations in a monastic discipline. Karma Lekshe Tsomo tells an intriguing predicament: unlike Christian monastics, Buddhist monks and especially nuns must support themselves while in their pledged status. This leads to many who study in Asia finding themselves unable to continue as nuns, and they must go to the West to work to afford to go back to an Asian monastery for more training. Or, they leave and return to the West, often "disrobing" and teaching as lay instructors. Out of such shifts, Sylvia Wetzel sees a new in-between type of full-time, often necessarily professional, Buddhist practitioner who is "neither monk nor nun." Gil Fronsdal, a leader in the expansion of the vipassana movement into ethically interdependent awareness and therapeutic venues, looks at the tension when people try to expound "virtues without rules" in their often New Age-affiliated interpretations and modifications of Buddhist dharma into a self-help, transformative type of holistic healing.

The final section shows similar widening of styles. Judith Simmer-Brown examines "women's dharma in the West;" Christopher S. Queen in an excellent article takes on the "interbeing" promoted by Thich Nhat Hanh and the "universal responsibility" advocated by the Dalai Lama. Queen shows how "engaged" Buddhism as Bernard Glassman's Zen Peacekeeper Order, Nhat Hanh's "Order of Interbeing," methodological agnosticism, and globalization align with Joanna Macy's popular concept of interdependence to create a Buddhism that demands social action. Franz Metcalf follows a similar path, showing how intertwined the dharma can be with psychoanalysis, yet how fundamentally difficult it may be for Buddhism to resist the pull of appropriation of the dharma-- as may have happened already with yoga, meditation, and arguably Zen in many Western adaptations or distortions-- into a more "transformative" but perhaps less faithfully Buddhist contribution to healing. Metcalf hopes that Buddhism can overcome the diminishing tendency by some Westerners to commodify it as "a form of religious psychotherapy." (360)

Ian Harris takes on art and modernity, musing how romanticism, modernism, and commodification alter what passes as Buddhist when entering the Western market. His example of a Tibetan artist raised as a dogmatic social-realist in Communist-occupied Lhasa, Gonkar Gyatso, and the artist's subsequent attempts to intergrate Buddhist themes into his "modern 'thangkas'" that led to his flight to Dharamsala, shows a cautionary tale about too reductive an approach taken by observers into whatever's authentically Buddhist. For, it's a subject perpetually open to the unexpected, as cultures merge and practitioners migrate. As these scholars here remind us, Buddhism can never stand still; its very nature is to undermine permanent or defined categories that resist change.
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2022/10/23

** Ethics for the New Millennium by Dalai Lama XIV | Goodreads reviews

Ethics for the New Millennium by Dalai Lama XIV | Goodreads

https://www.youtube.com/watch?v=0mQ8-gAIsw8


Korean translation


Japanese translation
幸福論 | ダライラマ14世テンジン・ギャッツ
ォ, His Holiness The Dalai Lama, HIS HOLINESS THE DALAI LAMA, 通緒, 塩原 

https://books.apple.com/us/book/ethics-for-the-new-millennium/id365508087

Ethics for the New Millennium

by Dalai Lama XIV,
Alexander Norman,
B.D. Wong (Narrator)
4.06 · Rating details · 4,425 ratings · 184 reviews

In a difficult, uncertain time, it takes a person of great courage, such as the Dalai Lama, to give us hope. Regardless of the violence and cynicism we see on television and read about in the news, there is an argument to be made for basic human goodness. The number of people who spend their lives engaged in violence and dishonesty is tiny compared to the vast majority who would wish others only well. 

  • According to the Dalai Lama, our survival has depended and will continue to depend on our basic goodness. 
  • Ethics for the New Millennium presents a moral system based on universal rather than religious principles. Its ultimate goal is happiness for every individual, irrespective of religious beliefs.

 Though he himself a practicing Buddhist, the Dalai Lama's teachings and the moral compass that guides him can lead each and every one of us—Muslim, Christian, Jew, Buddhist, or atheist—to a happier, more fulfilling life.

His Holiness the Dalai Lama's newest book, The Wisdom of Compassion, is now available from Riverhead Books. (less)

Paperback, 237 pages
Published May 1st 2001 by Riverhead Books (first published January 1st 1999)
Original Title

· 4,425 ratings · 184 reviews


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Jul 23, 2011Ken Rideout rated it it was amazing
This was required reading for a course I am taking which only makes me that much more impressed that I found it so profound. The Dalai Lama has somehow managed to outdo Joseph Campbell in religious sophistication. He has written a book for all of us that is, dare I say it, post religious. Post religious in a deeply spiritual way, in a all-embracing way, and in a conversational non-academic style. Clearly, he is primarily motivated by Buddhist beliefs but he is speaking to as wide an audience as is possible while still maintaining membership in his own faith.

His message is simple. Compassion. That's it - if you become more compassionate through a specific religious tradition then that is the way to do it; if you are working on your compassion without religion then that is the way to do it for you.

You don't become a nicer person because someone tells you to or for rewards in an afterlife. You should be nice because it is the pathway to true happiness. You become compassionate by inhibiting your non compassionate emotions (jealousy, anger, hatred, fear) and encouraging your compassion by relating to other people as being fundamentally similar to you. It is not enough to read and think on these things. One should, like any other activity, practice being compassionate to become better at it. Start with small things and see where you can take it, he says.

I found the first half of the book to be the most moving and insightful, but there are gems in the latter half as well. The Dalai Lama, understandably, draws heavily on his own Buddhist background and I sometimes feared the book would become New-Agey preachy, but in the end I found the book to be an authentic voice from a specific individual who acknowledges his own limitations but is trying to speak to some of the most difficult issues in our times (war, the environment, religious strife, the disconnect of modern life).

I said post-religious, but maybe I should have said pan-religious for he clearly thinks we human beings are special and are meant to strive for greatness. Very inspiring for me since I tend to have a more pessimistic attitude which I have discovered, thanks to reading this book, is keeping me back from being a better person.

This book is a must-read! (less)
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Mar 31, 2018robin friedman rated it it was amazing
A Call To Spiritual Awakening

This book, "Ethics for the New Millennium" was written at the time of the change from the 20th to the 21st Century. The Dalai Lama used the change to the new Millennium as a call to ethical and spiritual reflection and to an awakening to a new, informed inner life.

The book is eloquent and compelling. The Dalai Lama's command of English is somewhat limited, and the text undoubtedly underwent substantial editing. But the sincerity and power of the book shines through, as does the Dalai Lama's modesty. It is something of a rarity for a book to sound the call to spiritual renewal while refusing to proselytize or to promote a specific creed.

The Dalai Lama promises repeatedly that his book is concerned with ethics and spirituality rather than with Buddhist beliefs. There is nothing in this book, for example, that even suggests the reader take up a meditation practice. Although there is a substantial treatment of the difficult Buddhist teaching of Dependent Origination, the Dalai Lama makes good on his word. The book can be read and appreciated by people who are secular -- without a religious faith -- and by those who are committed to a faith tradition other than Buddhism.

The Dalai Lama's basic message here, I think, is that all people strive to be happy. In the West, we tend to equate the pursuit of happiness with materialistic success. This goes part of the way to happiness but has difficulties in terms of the anxiety, competitiveness, and insensitiveness to ourselves and others that it creates. The Dalai Lama's answer, in common with much religious and spiritual writing, is to look inward. What is important is how the Dalai Lama elaborates his teaching in this book.ㅠ 

The Dalai Lama insists that spiritual renewal requires a commitment to ethical behavior. There are two levels to this. The first, more basic level, is to act in a way that doesn't bring harm. This is a seemingly simple teaching, but one difficult to put in practice in specific situations. The second level is to aim to be other-directed rather than self-directed in one's actions. This means acting with patience, generosity, compassion, nonviolence, empathy, thought for the other person, rather than for oneself. For the Dalai Lama this second level underlies all spirituality and religious traditions and is more fundamental than any metaphysical or faith issues. People can disagree on the latter or not hold any religious position at all.

After developing the foundations of what he sees as ethical and spiritual behavior, the Dalai Lama offers suggestions for the individual's redirection of him or herself in terms of restraint, virtue, compassion, and the relief of suffering. Again, I was struck by the modesty of the teaching and by the Dalai Lama's claim that spiritual redirection can be independent of the individual's commitment or lack of commitment to a religious creed. The Dalai Lama emphasizes at one point that "we are not talking about Buddahood here" but rather about how any individual can aim for ethical and spiritual redirection.

A chapter in the final section of the book discusses "the role of religion in modern society." The Dalai Lama explains his own commitment to Tibetan Buddhism but insists again that such commitment is unnecessary for the individual to redirect energy to the ethical/spiritual life. In fact, in this book the Dalai Lama discourages religious conversion but urges the reader to remain in his or her own faith and work within it. He maintains that all religions teach the same basic ethical and spiritual precepts while their metaphysical or faith commitments differ. He offers a plea that people from different faith traditions learn that they can learn much from each other while maintaining their own belief system. He reiterates that people shouldn't force themselves to have a religion at all if they are committed to a secular worldview.

There is a great deal of wisdom and simplicity in this book. It may be valuable to those who want to consider redirecting or better understanding themselves.

Robin Friedman (less)
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Jul 15, 2009Kitap rated it liked it
In Buddhist thought, the distinction between altruism and self-interest disappears like the distinction between samsara and nirvana in the Heart Sutra:

If the self had intrinsic identity, it would be possible to speak in terms of self-interest in isolation from that of others'. But because this is not so, because self and others can only be understood in terms of relationship, we see that self-interest and others' interest are closely interrelated. Indeed, within this picture of dependently originated reality, we see that there is no self-interest completely unrelated to others' interests. Due to the fundamental interconnectedness which lies at the heart of reality, your interest is also my interest. From this, it becomes clear that "my" interest and "your" interest are intimately connected. In a deep sense, they converge. (47)

Two important points about the voluntary and practical qualities of Buddhist self-discipline:

To say that we need to curb anger and our negative thoughts and emotions does not mean that we should deny our feelings. There is an important distinction to be made between denial and restraint. The latter constitutes a deliberate and voluntarily adopted discipline based on an appreciation of the benefits of doing so. (98)

[B]ecause, unlike our bodies which soon get sick, old, and worn out, the afflictive emotions never age, it is important to realize that dealing with them is a lifelong struggle. Nor should the reader suppose that what we are talking about here is the mere acquisition of knowledge. Is is not even a question of developing the conviction that may come from such knowledge. What we are talking about is gaining an experience of virtue through constant practice and familiarization so that it becomes spontaneous. (119)
Wonderfully concise explication of verse 6.10 of Śāntideva's Bodhisattvacharyavatara :

Personally, I find enormously helpful the advice given about suffering by the great Indian scholar-saint, Shantideva. It is essential, he said, that when we face difficulties of whatever sort we do not let them paralyze us. If we do, we are in danger of being totally overwhelmed by them. Instead, using our critical faculties, we should examine the nature of the problem itself. If we find that there exists the possibility we could solve it by some means or other, there is no need for anxiety. The rational thing would then be to devote all one's energy to finding that means and acting on it., If, on the other hand, we find that the nature of the problem admits to no solution, there is no point worrying about it. If nothing can change the situation, worrying only makes it worse. Taken out of context of the philosophical text in which it appears as the culmination of a complex series of reflections, Shantideva's approach may sound somewhat simplistic. But its very beauty lies in this quality of simplicity. And no one could argue with its sheer common sense. (142–3)
A gentler version of Jesus' comments about "eyes," "beams," and "specks" from Matthew 7.3–5:

[I]t is far more useful to be aware of a single shortcoming in ourselves than it is to be aware of a thousand in someone else. For when the fault is our own, we are in a position to correct it. (153)(less)
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Jul 24, 2021William Schram rated it really liked it
Shelves: non-fiction, philosophy, self-help, religion, spiritual
The Dalai Lama talks about applying ethics to the new millennium in this book. He bases his ethical system on several Buddhist tenets, but it can apply to everyone.

The Dalai Lama notices that people of all creeds and walks of life want the same basic things; an avoidance of pain, happiness, and the same for their children. However, in more advanced societies, this isn't easily accomplished. Wealth doesn't ensure happiness or satisfaction in life.

In that vein, The Dalai Lama calls for compassion. If we can understand each other and see people as human beings with problems similar to ours, we can change the world.

The Dalai Lama is Tibetan, so the book has phrases in that language. English lacks the subtle differences required to express itself fully. (less)
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Mar 18, 2015Theresa Leone Davidson rated it really liked it
Quick story: I recently had dinner with a friend who, for whatever reason, made the comment that NO ONE works unless they have to work (for the paycheck), period. This is someone with adequate intelligence who does not often make asinine comments but who is probably unhappy with her own chosen profession, so I did not argue, but it would have been simple to do so, by pointing out that not every physician or attorney or Wall Street honcho, or CEO, or business owner, quits after the first million, or the first five, or twenty. Bill Gates and Warren Buffet still work, and besides, what about all of those people who volunteer? Plenty of people - and I am so grateful to be among them - LOVE their jobs and cannot imagine NOT doing what they love to do. 

Anyway, the reason I bring up other people's stupidity is only because the Dalai Lama keeps pointing it out, albeit in probably a much nicer way than I do . He stresses throughout the book that it is the simple things (and not so simple things - like those we love) that make us happy, not money, not material objects, not in constantly comparing ourselves and what we have to others. Of course this sounds simplistic but if it really is so simple, why does my friend's apparent bitterness towards those who are financially better off get to her? Why do people buy lottery tickets, or put themselves in debt to buy stuff? I am fortunate, having experienced living single in New York City, in graduate school, with two jobs, and only enough money to buy Campbell's Chicken Noodle soup for dinner five nights a week, and the flip side, having enough that I am comfortable. I have not experienced real poverty nor have I experienced pro NBA types of wealth but I know that whether you are worrying about money or not, that's all that money changes, whether or not you need to worry about it: in either circumstances it's the people you surround yourself with, the memories you make, the kindnesses you show to others that bring real happiness. 

The book reinforces and strengthens that: he emphasizes that doing for others and enjoying the simple things in life, and always, always trying your best to do the right thing, the ethical thing, brings peace to one's life. 

Wouldn't the world be so much better if we all tried to live this way? He ends the book beautifully, too, with the best chapter, one he calls An Appeal, that asks us to follow easy instructions to do for others, to remember what is important, and to be more spiritual. The other striking thing about the book is his complete appreciation for every religion, the beauty he sees in all of the religions not his own, and even for the people who do not follow a particular religion but live their lives in an ethical, humble, and kind manner. This is my first book by the Dalai Lama but I will seek out others to read. Highly recommend! (less)
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Feb 27, 2013Ariadna73 rated it it was amazing
Shelves: philosophy, self-help
Check out my spanish review on my blog: http://bit.ly/XIX9sq


This is such an extraordinary book! Everyone should read it! Despite it was written more than a decade ago; the topic is clearly current and alive. I am so touched and moved for what I have just read; that I can only transcribe the last few paragraphs of this fantastic book:

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.

Relinquish your envy; let go your desire to triumph over others. Instead; try to benefit them. With kindness; with courage; and confident that in doing so you are sure to meet with success; welcome others with a smile. Be straightforward. And try to be impartial. Treat everyone as if they were a close friend. I say this neither as Dalai Lama nor as someone who has special powers of ability. Of these I have none. I speak as a human being: one who; like yourself; wishes to be happy and not to suffer.

If you cannot; for whatever reason; be of help to others; at least don't harm them. Consider yourself a tourist. Think of the world as it is seen from space; so small and insignificant yet so beautiful. Could there really be anything to be gained from harming others during our stay here? It is not preferable; and more reasonable; to relax and enjoy ourselves quietly; just as if we were visiting a different neighborhood? Therefore; if in the midst of your enjoyment of the world you have a moment; try to help in however small a way those who are the downtrodden and those who for whatever reason; cannot or do not help themselves. Try not to turn away from those whose appearance is disturbing; from the ragged and unwell. Try never to think of them as inferior to yourself. If you can; try not even to think of yourself as better than the humblest beggar. Your will look the same in your grave. (less)
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Nov 21, 2011B.t. Newberg rated it really liked it
The Dalai Lama reaches past religious boundaries in this call for a new ethics practical for peoples of all beliefs, religious and secular. Although religions have provided ethical instruction in the past, they are losing their hold. Therefore we need an ethics which does not depend on religions, one which is at home in both religious and secular contexts. This he seeks to provide in Ethics for the New Millennium.

To begin, the Dalai Lama urges the need to ground all actions in positive mental states. These states are not unique to any one tradition, but are common to all religions and philosophies. Qualities like love, compassion, patience, forgiveness, and so on are common to all. Actions arising out of these positive states, he claims, are automatically ethical. In contrast, those arising from negative or "afflictive" states may be ethically questionable. So there is a pressing need to cultivate positive mental states and let actions flow from them.

This stance is grounded in "our basic sameness as human beings... we all desire to be happy and to avoid suffering" (p. 4). The Dalai Lama shows how we are all connected and interdependent, and concern for others is the best way to promote our own happiness. Ultimately, positive mental states and concern for others lead to the greatest happiness for both others and ourselves.

Because of this basic fact, the Dalai Lama calls for a "spiritual revolution." He distinguishes this against religion, which is concerned with faith claims and metaphysics. In contrast, spirituality is 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" (p. 22). Cultivating these qualities does not require recourse to any religious or metaphysical belief system. It only requires spiritual practice consisting of 
  • "acting out of concern for others' well-being" on the one hand, and
  •  "transforming ourselves so that we become more readily disposed to do so" on the other (p. 23). 
The revolution called for is thus one of character development.

To begin this development, the Dalai Lama appeals to our natural capacity for empathy, and urges its transformation into compassion. This alone is not enough, however. We also need discipline, in order to deal with negative states and emotions. These obstruct our aspirations to happiness. Just as concern for others ensures happiness for ourselves, so too does harming others harm ourselves. So, we need some level of discipline. While some may say this denies personal freedom, the Dalai Lama argues the opposite. He says that negative emotions like anger enslave us. True freedom lies in voluntary restraint.

In addition to compassion and discipline, we also need wise discernment and a number of other important qualities. The Dalai Lama explores these in turn. In the process he has frequent recourse to Tibetan terms and proverbs, which he explains clearly and without obtuseness. Far from being idiosyncratic, these serve to flesh out the Dalai Lama's personal perspective while inviting the reader to meet him halfway.

The Dalai Lama's discourse roves over many topics and looks at the problem from numerous angles. It acknowledges various limitations and avoids extremes. And yet there remains a nagging question: are good intentions really enough?

The book never quite surmounts this problem. The Dalai Lama addresses it in a disclaimer: "This is not to say that all we need to 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" (p. 24). So it is clear that good intentions are not enough, but without them we have little chance. Ethics for the New Millennium provides one half of the solution. The other half awaits us.

Thus far the book reminds us of common truths, often overlooked yet vital to happiness. But important as they are, they are hardly controversial. The controversial part comes in the chapter entitled "Peace and Disarmament." 

This is where the Dalai Lama lays out his concrete vision for military disestablishment. Committed to non-violence, he believes world peace is an achievable goal. This is not peace not in the abstract, but in the concrete. War may seem justifiable by many and various arguments, but ultimate it comes down to suffering. "Although paradoxically the aim of most military campaigns is peace, in reality, war is like fire in the human community, one whose fuel is living people" (p. 203). So, we need to consider disarmament. Of course, we cannot simply lay down our weapons in a day. Yet somehow we must find a way to do so by gradual process. He proposes a number of ways forward, including "zones of peace," which are essentially demilitarized zones between nations. He believes the United Nations can play a role, but it has limitations. Nations are represented, but their people are not. Perhaps what we need is a "World Council of the People," which could represent people when their governments fail to serve them. Through such strategies, the Dalai Lama believes in time world peace is possible.

As for religions, the Dalai Lama is optimistic for their place in years to come. They can "play a leading role in encouraging people to develop a sense of responsibility toward others and of the need to be ethically disciplined" (p. 220). The biggest obstacle to religion's continued relevance is the tendency to devalue others' religions. The best solution is dialogue. There is no need to say all religions are essentially the same, or to create some new "super" or "world" religion. We only need to learn from each other, and set a good example by developing good relations with other faith traditions. In this way, religions can find an important place in the new millennium.

Overall, the book puts forward an inspiring vision. The writing style is less that of a precise philosopher than of a gentle grandparent. Some views seem naive, particularly the way other religions are portrayed as essentially concerned with the same positive values. While this may be true more or less, it obscures differences which lead to disagreement and conflict. Another naive view is the claim that actions arising from positive mental states are automatically ethical. Surely a great deal more is required before we can call an action "ethical" in any meaningful sense. The Dalai Lama begins to address this in the chapter on discernment, but does not fully develop the idea. Yet despite these faults, the book manages to inspire nonetheless. Ethics for the New Millennium offers plenty to contemplate.

The greatest strength of the book is its unerring faith in humanity. While suffering is granted as a matter of course, human goodness remains a real possibility. This, in spite of great conflict. This faith is demonstrated in the willingness of the author, himself a religious leader, to recognize and even advocate a place for the secular. Ultimately, peace does not lie in sectarian division, but in our common humanity.

"For whereas the fundamental questions of human existence, such as why we are here, where we are going, and whether the universe had a beginning, heave each elicited different responses in different philosophical traditions, 
it is self-evident that a generous heart and wholesome actions lead to greater peace." (p. 120-121) (less)
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Mar 15, 2018Samantha rated it it was amazing
Shelves: on-the-bookshelf
Everyone should read this book. It should be required reading in school. He writes so eloquently and simply about the deepest subjects. He questions your motives and encourages you to become more self aware and better stewards of the earth. I highly recommend this book.
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Nov 08, 2008Scott Merkling rated it it was amazing
This is one of the best surveys of Buddhist thought available for westerners. In his lovable style and simple, straightforward prose, His Holiness provides people of all walks of life with what they have always wanted... the key to happiness.
Of all the books I have read by His Holiness the Dalai Lama this is the one that feels the most direct, not through an interpreter or narrator. Reading this is the next best thing to a conversation with the man himself.
Also of note is that the practice described in this work is decidedly non-religious. It provides an excelent opportunity for non-Buddhists to fing the kind of inner peace they have been looking for and experience the benifits of their individual worship in more powerful ways. (less)
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Jul 09, 2009Scott Dinsmore rated it really liked it
Why I Read this Book: Who could pass up the opportunity to learn about ethics from the Dali Lama himself.

Review:

Ethics are an interesting concept. A set of rules or ways of life that guide us to live life in a positive way both for ourselves and for those around us. This is my definition and hopefully at this point in your journey towards success, you have developed your own definitions of ethics and values. The unfortunate fact of life is that there are too many people out there who do not have a firm understanding of their own ethics with regard to themselves and the people with which they come in contact. We see it every day in the malicious acts that go on throughout the world. Without a foundation from which to build, many people find themselves lost and insecure when it comes to ethics.

I had the pleasure of reading this book for the first time while traveling through Europe with my immediate family a few years back. I cannot encourage a better setting for new thinking and understanding than a foreign place out of your comfort zone. My mother had recently given me this book as a gift. The ironic thing for me was that ethics had been a top priority since day one growing up in my family, and my mother was the primary teacher (with my father of course). I was lucky enough to have had a solid foundation before picking this book so I can only imagine the impact it would have on someone who was a bit more misdirected in their younger days.

So much of success is about how one treats others and themselves in their journey through life. Terms such as core values, ethics and principles should be commonplace in anyone’s day to day quest for success. Look at the words of Stephen Covey, Tony Robbins, Dale Carnegie and Richard Bolles in their books reviewed on this site. The very foundation of their teachings grows from the above terms just as the Dali Lama’s do here. The road to success and fulfillment becomes long and dark without a firm understanding of ethics and values to lead the way.

It is interesting to read a book by the Dali Lama. He is one of the most religious figures in the new world with his strict Buddhist faith and he is trying to write a book for the general public. You can see some potential biases here. This was what impressed me most. The Dali Lama has lived his life according toreligion every step of the way, yet in this book he puts no huge focus on any one faith or religion at all. By no means does he force his religious ideas or those of others. I believe his main point here is that ethics transcend religion. In fact ethics transcend every other school of thought. This was quite refreshing to me as I read through his words and tried to think of them with regards to my own life.

He starts out by spending a few chapters on general ethics to get the reader comfortable with the topic. Here he includes thoughts on globally universal topics such as material wealth and its effect on society, what’s morally good and bad, and happiness. He then moves on to discuss personal ethics. The heart of which is having compassion as the heart of all of one’s actions. This concept was especially powerful for me. If each person only did things for which they had true compassion, I think we would all be off to an ethically great start.

Something else that struck me as particularly powerful was the Dali Lamas description of the gap between perception and reality in our lives. This concept is not new to Reading For Your Success and for that reason it deserves some attention. So much of life comes down to perception. Whether good or bad, our life, our emotions, our feelings come down to our perception of reality. The root of unhappiness and unfulfilled goals and dreams is often due to an incorrect perception in one’s life. This is true even for our most cherished and fundamental goal. I say “our” because I can comfortably speak for everyone when I say that we all have one goal in common. That goal is to be happy.

It sounds so simple but take a minute right now to think of your goals. If you haven’t developed your goals yet (I encourage you to do so as soon as you can), try to think back on dreams or fantasies of your own. What is really driving your dream or goal to be thin, have your own business, help others or be financially wealthy? What is the real reason for striving for success as hard as so many of us do? It all comes back to happiness. It was not until getting through a number of the books on this site that I realized the true value of this. We all have one fundamental goal in common. In fact at the end of the day happiness is the only goal. That is why ethics can transcend through cultures, religions and generations and still be the root of all motivations in life. I encourage you to take some time to think about your understanding and view on ethics and develop your own set of values based on those ethics. They will be invaluable and fundamental in your quest for success.

-Reading for Your Success (less)

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Apr 03, 2015Ellie Taylor rated it it was amazing
Shelves: generally-favorites, every-book-i-own-almost
If I could hand a copy of this book to each person of the world I sincerely believe we would have a more prosperous society.

It's taken me a few weeks to complete this, in part due to the gravity of the subject, and in part due to illness, but this is one a very short list of books which have come to profoundly move and change my perspectives of the world. Certainly in a book regarding ethics there are many levels of discussion taking place, some religious, some political, some internal or external, but the true messages of this book are meaningful to each and every reader.

In an effort to cultivate compassion and love for all people, we have the opportunity to gradually alter our world and the lives of others for the better. Though this is a book of many grand ideals and ideas, it manages to maintain realism and a sense of understanding that we cannot, and as argued within, should not seek to completely overturn our lives. Change for all begins with meaningful small steps in our hearts, heads and practices.

I cannot adequately describe the pleasure, peace and hope I acquired through reading this volume, but I will say that I'll be purchasing my own copy as this was borrowed, and it's going to the top of my list for books to give as gifts.

If you've ever had any interest in improving your own life, your families, your community, in understanding humanity or becoming a happier, well-rounded individual, please pick this up. It will resonate most deeply.



reread 7/22/16 (less)
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Jan 24, 2010Alice rated it it was amazing
What the Dalai Lama writes in this book really reflects a lot of my own personal philosophy. His main belief is that all humans want to find happiness and aviod suffering. The best way to do this is by living a life of love, compassion, patience, forgiveness, tolerance, and humility. He beleives that religious practice often cultivates these in our lives, but he argues that it is not NECESSARY to be an active participant in a religious practice to live an ethically grounded life.

 I find this very encouraging in a world which is quite secular. He also speaks about out how acceptance of other cultures and religions is so important in today's world. A main downfall that is implicit in most religions is the claim each has to being the one "true" religion. This is important to an individual practitioner... you must be committed to your beliefs for them to have meaning, but it often leads to people not respecting the paths of others. When we become so passionate about our own religion, that sometimes leads us to assume that others are choosing the "wrong" path, not recognizing that their true path might be quite different from our own. 

The Dalai Lama spends a lot of time talking about how the world can move toward world peace, and although his goals are quite lofty, I find them inspiring and refreshing. (less)
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Jun 27, 2007Samantha Newman rated it really liked it
Shelves: religionandthelike
I wanted to find a way to simply be more peaceful in my daily life, and it seems to me that real Buddhists are pretty peaceful people, so the Dalai Lama seemed to be a good place to go to for some ideas on peace.

I enjoyed reading the book and it does give some really good ideas and ways to think. I found myself identifying with the people he described that I wish I wasn't like! This gave me ideas on how to change, or simple ways to think differently to be happier and kinder and more peaceful in general.

The book also focuses on humanitarian feelings, too, from what I remember.

His ideas are wonderful, and if they could be applied in our world, it would definitely be an amazing place. Maybe I'm being a pessimist, or something, or a "realist," or a party pooper, I don't know. But unfortunately I think many of his ideas are so Utopian - which isn't a bad thing - it's just that I don't think they can or will be realistically applied in our life, in this world. But if they could, and would be, the world really would be amazing. (less)
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Jul 26, 2014Molly Montgomery rated it really liked it
I thought this book provided insightful guidelines for ethics, and I like how the Dalai Lama specifically directed his advice towards non-religious people and was very open to the possibility that one can lead an ethical life without religion. If you're looking for specific suggestions on how to act like a better person, you probably need to consult more specific philosophers or religious texts because this book does not give you them. The Dalai Lama appeals to the universal human desire to find happiness and avoid suffering, and uses that to make a compelling argument for universal responsibility towards other humans and life in general. However, his advice really is only enough to get you started thinking about how you can be more ethically responsible, and beyond that it's up to you to do the rest of work. A good read, and definitely relevant to everyone, no matter your background or religion. (less)
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Jun 03, 2008Tommy rated it liked it
The most impressive thing about this book is that it came out in early 2001 - months before our nation underwent an unprecedented tragedy - and the Dalai Lama's message of a roadmap for peaceful coexistence in our world resonates just as powerfully today as it did in what Americans would consider more 'peaceful' days.

I re-read this after 9/11 and felt like it was a handbook for the world's leaders to follow. I don't think any did - ours sure didn't - but the book also talks about our own personal responsibility as humans to one another and, most poignantly, in this age of climate change, economic struggles, and derision of anyone who doesn't share our views, the Dalai Lama reminds us that we are all connected, and everything we do has the potential to effect others in ways unimagined.

Makes ya think. (less)
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Jan 23, 2009Will rated it liked it
Shelves: philosophy
As a brief and necessarily general work, this book isn't exactly revelatory, but its simplicity is soothing and its message always welcome, however familiar. After all, there's a difference between being familiar with and remaining aware of ethical principles, not to mention the difference between remaining aware of and acting on them. For the duration of the book, I was at least aware.

Ultimately, I'd prefer a more specific discussion of how the Dalai Lama's experience and belief are relevant to a modern global society, particularly a discussion with more pointed comparisons and anecdotes, but for an introduction to universal ethics addressed to a broad audience, this is an admirable place to start. (less)
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Sep 24, 2011Laura K rated it it was amazing
Shelves: favorites
Excellent and thought-provoking, this book presents "a moral system based on universal, rather than religious principles." Love, compassion, patience, tolerance, humility , forgiveness. 

I especially appreciated the fact that he discusses what's right with the world (hope based on a greater awareness of ecology, cooperation, awareness, ect.), and not just what is troubling. 

He deals with difficult issues (how can different religions co-exist, how can different religious practitioners still stay true to their own faith while appreciating others, how much responsibilty do we each bear for other suffering humans and animals, and so on). This is definitely one of the best books I have ever read! (less)
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Sep 17, 2007Jamie rated it really liked it
Shelves: soulfood
If you think there's no religious leaders out there with a rational perspective, Tenzin Gyatso is the exception to the rule.

this guy always makes me smile. Of course, he has his ethical background in Tibetan Buddhism, but he clearly distinguishes between the ethical, the spiritual, and the religious, in common terms, and in a way that relates the "Buddhist" to the "Human", without imposing dogma.

H.H. provides a practical metaphysical ground for a realistic platform of compassion as the standard "principle", but in a pragmatic way, and without any serious trappings of relativism.
-dig (less)
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Oct 31, 2008Sherry (sethurner) rated it really liked it
Shelves: mind-and-spirit, nonfiction, in-sickness-and-health
I was really interested in what the Dalai Lama had to say about what and ethical life is, and why people would want to lead an ethical life. Simplfying it greatly, his answer is that if people live according to the notion that possessions, money and self interest are the most important thing, they will not find happiness. His compelling argument is that people will only be happy if they strive to have good relationships and ease the suffering of others. I found his writing to be compelling and accessible. (less)
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About the Author
Tenzin Gyatso, His Holiness the Fourteenth Dalai Lama, is the spiritual and temporal leader of the Tibetan people. His tireless efforts on behalf of human rights and world peace have brought him international recognition. He is the recipient of the Wallenberg Award (conferred by the U.S. Congressional Human Rights Foundation), the Albert Schweitzer Award, and the Nobel Peace Prize.

Publisher ‏ : ‎ Riverhead Books; Reissue edition (1 May 2001)
Language ‏ : ‎ English
Paperback ‏ : ‎ 256 pages