2023/02/18

** Internet Archive: Charlotte Kasl

Internet Archive: Digital Library of Free & Borrowable Books, Movies, Music & Wayback Machine


the Dalai Lama's framework for moral living (Dalai Lama Foundation Course)

Introduction

- Introduction


II  Cultivating Ethical Qualities

6 The Emotional Roots of Ethics


III  Into the World

11 Living in An Interdependent World

12 Compassionate Society

13 An Ethic of Peace

14 Taking the Path of Ethical Compassion



15 Living Compassion
Further Study



Introduction
1 of 3



In this course you will explore the Dalai Lama's framework for moral living. It rests on the observation that those whose conduct is ethically positive are happier and more satisfied and the belief that much of the unhappiness we humans endure is actually of our own making. Its ultimate goal is happiness for every individual, based on universal rather than religious principles.

Compassion, love, and altruism are not just religious qualities. As human beings, and even as animals, we need compassion and affection to develop, sustain ourselves, and
 survive. What is the purpose of life? I believe that satisfaction, joy, and happiness are the ultimate purposes of life. And the basic sources of happiness are a good heart, compassion and love.

According to the Dalai Lama our survival has depended and will continue to depend on our basic goodness as human beings. Today, with the growing secularization and globalization of society, we must find a way to establish consensus as to what constitutes positive and negative conduct — what is right and wrong, what is appropriate and inappropriate.

That way is what the Dalai Lama calls global ethics. How do we live in this positive way? By learning to cultivate compassion and altruism.

===

Cultivating altruism — our aspiration

Despite the amazing advances in technology in the modern world, humans do not appear to have made comparable progress socially or emotionally, as is evidenced by our current epidemics of war, crime, violence, mental illness and substance addiction. In fact, our emphasis on economic and technological progress may be directly related to the social and familial ills we see in modern society.

Through accustoming your mind to a sense of universal altruism, you develop a feeling of responsibility for others: the wish to help them actively overcome their problems.

The Dalai Lama offers us a profound blueprint for reorienting ourselves towards that which really matters. At the heart of what matters is the reality that everyone aspires to achieve happiness and avoid suffering.

Happiness derives not from wealth or progress but from an inner peace, one that each one of us must create for ourselves by cultivating the most profound human qualities such as empathy, humility and compassion, and by eliminating destructive thoughts and emotions such as anger and hatred.

From the foundation of such an an inner peace we can develop ethical discipline founded on true compassion, a motivation to practice love, compassion, patience, tolerance, and forgiveness toward all, even those who would harm us.

For the Dalai Lama, we act ethically when we do what we know will bring happiness to ourselves and others. When we act towards others with a deep understanding of the interconnectedness of all life, we recognize that everything we do affects others, that everything we do has a universal dimension.

In this course we explore some of the ways we can develop our heart and mind, cultivating a motivation to contribute to the well-being of others. How do we develop such compassion? We learn to cultivate those qualities such as empathy that contribute to inner peace and to eliminate the negative emotions which are obstacles to compassion.

===


Introduction

3 of 3

Working with this course: global ethics and personal ethics

Faced with the challenge of establishing genuine world peace and preserving the bountiful earth, what can we do? Beautiful words are no longer enough. We should instead embark on the difficult task of building an attitude of love and compassion within ourselves. Disarmament, Peace, and Compassion

As you will see in this course, the path to an ethical society and world is the development of compassion and altruism in each one of us. This course offers you an opportunity to explore such a path for yourself. To encourage and guide you in this process, this course offers numerous opportunities to stop reading and reflect on and examine in your own life, in your own mind, and in your own heart what you have been learning. We call these "reflections."

To aid you in this path of reflection and examination, you can keep an online journal as you work with this course. Just click the journal button on the left and create a new entry for each reflection.

In this course

The course is organized into three modules

  1. In the first module you investigate the foundations of altruism and ethics: the quest for happiness, seeing the true nature of reality, the truth of suffering and the nature of emotions.

  2. In the second module you look more closely at how to begin to cultivate the qualities of an ethical life such as empathy, patience and compassion, as well as how to counter negative emotions with restraint.

  3. In the third module you explore how the qualities of compassion, loving-kindness, and empathy can naturally lead us to work not just for our own self, family, or nation, but for the benefit of all humankind.

In this course we offer a guide to the Dalai Lama's teaching on the cultivation of compassionate action and a global ethics. The Dalai Lama's words are presented in the following typeface:

To see the source of a quote, place the cursor on the icon following the quote; after a second or two the source will pop up. You can find more information on the sources of the Dalai Lama's teachings in the References section at the end of this course.

 

===
Module1

The Groundwork of Altruism

In the first module of this course we explore the groundwork for an altruistic life. For the Dalai Lama, the foundation of altruism, compassion, and ethics is the observation that we all naturally desire happiness and freedom from suffering. Ethical actions, therefore, are those that support, not hinder, others' pursuit of happiness.

But what is happiness? If we are going to pursue happiness for ourselves and others, we need to understand what true happiness is — what is genuine happiness and what is the relationship of inner peace and happiness to ethics and spirituality. In this module we explore:

  • The nature of happiness

  • The inevitability of suffering and identifying suffering that we can transcend

  • Spirituality and ethical practice — going beyond religion

  • Understanding reality as a foundation for happiness

  • The realm of human emotion — our innate capacity for empathy and loving-kindness as well as for destructive emotions such as hatred, anger, and jealousy

  • The motivation for empathy and kindness


===
Lesson
1

The Modern Quest for Happiness

1 of 5

Our universal aspiration

The Dalai Lama, having traveled all over the world and having met people from every walk of life, sees in all people a shared aspiration to be happy and to avoid suffering.

   

I believe that the purpose of life is to be happy. From the moment of birth, every human being wants happiness and does not want suffering. Neither social conditioning nor education nor ideology affect this. From the very core of our being, we simply desire contentment. I don't know whether the universe, with its countless galaxies, stars and planets, has a deeper meaning or not, but at the very least, it is clear that we humans who live on this earth face the task of making a happy life for ourselves. Therefore, it is important to discover what will bring about the greatest degree of happiness.

Reflect on the Dalai Lama's assertion that all people desire to be happy and avoid suffering.

Does this feel true for you? What do you seek for your life, at the deepest level? What do you seek for those you love?

Universal yet, paradoxically, different

The desire or inclination to be happy and to avoid suffering knows no boundaries. It is in our nature. 

While everyone, everywhere, aspires and strives to better their lives , the Dalai Lama  observes the paradox that those living in technologically and economically "developed" societies appear to actually be less happy and to suffer more than people living in less developed (agrarian) societies.

This is not to say that those in less developed cultures do not suffer more from disease or physical ailments or hunger. But in developed countries people have become so absorbed in accumulating wealth that, while appearing to live agreeable lives, they are vexed with mental and emotional suffering.

Through highly developed science and technology, we have reached an advanced level of material progress that is both useful and necessary. Yet, if you compare the external progress with our internal progress, it is quite clear that our internal progress is inadequate. In many countries, crises — murders, wars and terrorism — are chronic. People complain about the decline in morality and the rise in criminal activity. Although in external matters we are highly developed and continue to progress, at the same time it is equally important to develop and progress in terms of inner development. 

Although you may not be in a position to evaluate the happiness of people living in less developed societies, does the Dalai Lama's diagnosis of the ills of modern society ring true?

Is there a correlation between the wealth and technology in your life and your true happiness?

Do you think acquiring more is the way for you to become happier? Do you live your life as if accumulating more will bring happiness?


The Dalai Lama had expected happiness to be more easily attained in industrial countries with far less physical hardships. Does it surprise you to learn that this is not the case? Have you considered that living in the modern world may not lead to greater satisfaction?


Consider the scenario we see throughout the modern world: people who emigrate to more technologically advanced and more affluent societies but continue to hold on to the societal and spiritual values of their original cultures.

  

 

===
Lesson
1

The Modern Quest for Happiness

2 of 5

Modern society — autonomy and dissatisfaction

This paradox whereby inner - or we could say psychological and emotional - suffering is so often found amid material wealth is readily apparent throughout much of the West. 

What in modern society do you think might result in such a paradox? Why might those in the modernized societies be less happy than those in pre-modern cultures?

The Dalai Lama observes that modern society has taken us away from dependence upon one another for support. Modern life is arranged so as to minimize direct dependence on others.

While not negating the important merits of advanced technology and science, the resultant autonomy has led to a sense of independence — our welfare, in the present and the future, is no longer dependent on those we live with but rather on our jobs or our employer.

The self-propelled machine

Observing modern industrial society, the Dalai Lama sees people who have lost their sense of community and belonging. Isolation and "independence" have replaced togetherness and interdependence:

Like a huge self-propelled machine. Instead of human beings in charge, each individual is a tiny, insignificant component with no choice but to move when the machine moves. 

Do you think the Dalai Lama is refuting the benefits of growth and economic development? Is he arguing against prosperity?

The Dalai Lama values the advantages of technological and material advances, and sees their benefits for all people, including Tibetans. But he wants us to recognize the psychological and emotional affects that have accompanied the abandonment of traditional belief systems. It's not either - or.

The Dalai Lama points out as an example the disease and health problems that accompany poor sanitation in the underdeveloped world. But while we are free of these in the developed world:

. . . instead of water-borne diseases, we find stress-related disease. 


===
Lesson
1

The Modern Quest for Happiness

3 of 5

My happiness is my priority

Modern culture emphasizes self-reliance and self gratification. Happiness is defined by what "I" have and/or have accomplished.

Remembering that we are investigating how to live ethically, how might this emphasis on autonomy affect one's attention to the welfare of others and to society? 

We no longer see our neighbor as relevant to our future well being, the Dalai Lama observes.

We have created a society in which people find it harder and harder to show one another basic affection. This in turn encourages us to suppose that because others are not important for my happiness, their happiness is not important to me. 

The Dalai Lama believes that there is mounting confusion with respect to the problem of how best we are to conduct ourselves in life. Do you experience this confusion? You are taking a course focusing on ethical behavior; can you look at science and "knowledge" to guide you how to live ethically?


Reflecting on the Dalai Lama's observation that modern living is organized so that it demands the least possible direct dependence on others, how is this true for your life?

Reflect on how you are very much dependent on others — think of three dependencies that do exist in your life.

How do your dependence and independence impact your life? 


===


===


===


===

Cultivating Skillful Means -- so pa

Cultivating Skillful Means

Lesson
8

Cultivating Skillful Means

2 of 11

Patience — the antidote to anger

As the Dalai Lama points out frequently, the most destructive of the afflictive emotions is anger, or more generally the powerful negative thoughts and emotions that surface when we experience trouble or potential harm. The counter force to these afflictive emotions is a quality expressed in Tibetan as so pa. Although the ideas it conveys are universal, there is no single equivalent in English. While translated most frequently as patience, so pa literally means "able to bear" or "able to withstand."

The first step in ethical practice is to check our response to negative thoughts and emotions as they arise. The next step what we do after applying the brakes—is to counter that provocation with patience. Ethics for the New Millennium

Forbearance

So pa contains the idea of resolution, suggesting a deliberate response to negative emotions, not our ordinary emotional reactions. It suggests facing adversity and challenges with forbearance, with strength and courage, and with composure.

How do the lessons of dependent origination (Lesson 3) apply to the quality of patience?

When we are able to accept the unfathomable web of interrelated causes and conditions underlying every act and every situation, we can more easily acknowledge the difficulties, challenges and sacrifices needed in pursuit of a higher, spiritual aim.

How might patience support nonviolence?

So pa enables us not only to refrain from physical reactions when we are provoked, but also to let go of our negative thoughts and emotions. We cannot speak of so pa when we give in to someone yet we do so grudgingly or resentfully. The essence of so pa is resolute forbearance in the face of adversity. Ethics for the New Millennium

Reflect on how easily in adversity you focus on how you are being injured or are the victim of injustice.

When we can use patient forbearance to respond to difficulties rather than the usual afflictive emotions, we are less likely to surrender to the urge to feel victimized or injured, and are thus less likely to strike out and cause harm.

Passive resignation?
   

Does the Dalai Lama's description of forbearance mean it is not appropriate to respond to others with strong measures? Or that we must simply accept what others do? Or that we should never act at all when we meet with harm. Is impatience always negative?

Of course, in discussing the concept of patience, as in most other things, there can be positive and negative kinds of patience. Impatience isn't always bad. For instance, it can help you take action to get things done. Even in your daily chores, like cleaning your room, if you have too much patience, you might move too slowly and get little done. Or, impatience to gain world peace--that certainly can be positive. 

The Dalai Lama distinguishes between patience and passivity. While acknowledging that there are circumstances that demand strong responses, verbal and active, we must consciously act from the place of so pa. But since it safeguards our inner composure, so pa means we are in a stronger position to judge an appropriately non-violent response than if we are overwhelmed by negative thoughts and emotions. 

Does advocating patience imply that people are not responsible for their actions?

The question of blame is not only pointless but damaging, as it generates further suffering. Better to wisely see that those acting harmfully are operating from ignorance and in the process harming themselves, their peace of mind, their inner balance. Better then for us to have compassion for the harm they cause themselves than worry about the harm they may cause us.

Does patient forbearance mean we should not do everything we can to solve our problems whenever they can be solved?

Patience with wisdom

With inner composure we are able to discern which problems can be solved and which we should accept.

What problem in your life that brings up afflictive emotions might best be accepted rather than fought?

In the West, a common example is old age, which we are far better off acknowledging the reality of than agonizing over. 

Patient forbearance, then, is the quality which enables us to prevent negative thoughts and emotions from taking hold of us. It safeguards our peace of mind in the face of adversity and provides us with the strength to resist suffering and protects us from losing compassion even for those who would harm us. Through practicing patience in this way, our conduct is rendered ethically wholesome.

so pa (Tibetan Term) and counter-acting anxiety - Politics Forum.org | PoFo

so pa (Tibetan Term) and counter-acting anxiety - Politics Forum.org | PoFo

Moderator: PoFo Agora Mods

"So pa" is the Dalia Lama's term for patience. The Dalia Lama writes:

Dalia Lama wrote:
Patience acts as a counter force to anger. In fact, for every negative state, we find that we can identify one which opposes it. For example, humility opposes pride; contentment opposes greed; perseverance opposes indolence. If, therefore, we wish to overcome the suffering which arises when negative thoughts and emotions are allowed to develop, cultivating virtue should not be seen as separate from restraining our response to them. They go hand in hand. This is why ethical discipline cannot be confined either to mere restraint or to mere affirmation of positive qualities.

To see how this process of restraint coupled with counteraction works, let us consider anxiety. We can describe this as a form of fear, but one with a well developed mental component. Now we are bound to encounter experiences and events we feel concerned about. But what turns concern into anxiety is when we start to brood and let the imagination add negative reflections. Then we begin to feel anxious and start to worry. And the more we indulge this, the more reasons we find for it. Eventually we may find ourselves in a state of permanent distress. The more developed this state, the less we are able to take action against it, and the stronger it becomes.
But when we think carefully, we3 see that underlying this process is principally narrowness of vision and a lack of proper perspective.....
the first step in overcoming anxiety is thus to develop a proper perspective of our situation. This we can do in a number of different ways. One of the most effective is to try to shift the focus of attention away from self and toward others. When we succeed in this, we find that the scale of our own problems diminishes. This is not to say we should ignore our own needs altogether, but rather that we should try to remember others' needs alongside our own, no matter how pressing ours may be. This is helpful, because when our concern for others is translated into action, we find that confidence arises automatically and worry and anxiety diminish.
Indeed, we find that almost all the mental and emotional suffering which is such a feature of modern living- including the sense of hopelessness, of loneliness, and so on- lessens the moment we begin to engage in actions motivated by concern for others. In my opinion, this explains why merely performing outwardly positive actions will not suffice to reduce anxiety. When the underlying motive is to further one's short term aims, we only add to our problems.


His Holiness The Dalia Lama, Ethics for the New Millennium p.111

This book is an awesome read with countless wisdom. I am amazed and impressed with such wisdom. But this quote is only the tip of the ice berg and the book goes way more in depth.
  •  
  •  
  •  
By Mazhi
   
Ok, but why does he consider pride a negative emotion? I think it's okay to feel proud of something you've accomplished.

I have a book by the Dalai Lama The art of Happiness. It's about how we train our mind to enable us to achieve peace of mind and happiness. Our feelings aren't about our circumstances, but how we view them. And in Buddhism, an important thing is to temper desire and not let it get out of control. If you wish nothing, then you don't have anything to feel bad about. I don't know how this is achievable though, there's always something I want.... :D
  •  
  •  
  •  
By InterestedInPolitics
 
Ok, but why does he consider pride a negative emotion? I think it's okay to feel proud of something you've accomplished.


I don't know if considers pride a negative emotion. I think it's ok to be proud of something you accomplish.

I have a book by the Dalai Lama The art of Happiness. It's about how we train our mind to enable us to achieve peace of mind and happiness. Our feelings aren't about our circumstances, but how we view them. And in Buddhism, an important thing is to temper desire and not let it get out of control. If you wish nothing, then you don't have anything to feel bad about. I don't know how this is achievable though, there's always something I want....


I don't know how it is achievable either to be honest. However, a bit off topic from your question and back to the original post concerning afflictive emotions such as anxiety or depression that I talked about in bold print in the start of the thread as I have quoted here:

The Dalia Lama wrote:the first step in overcoming anxiety is thus to develop a proper perspective of our situation. This we can do in a number of different ways. One of the most effective is to try to shift the focus of attention away from self and toward others. When we succeed in this, we find that the scale of our own problems diminishes. This is not to say we should ignore our own needs altogether, but rather that we should try to remember others' needs alongside our own, no matter how pressing ours may be. This is helpful, because when our concern for others is translated into action, we find that confidence arises automatically and worry and anxiety diminish. Indeed, we find that almost all the mental and emotional suffering which is such a feature of modern living- including the sense of hopelessness, of loneliness, and so on- lessens the moment we begin to engage in actions motivated by concern for others. In my opinion, this explains why merely performing outwardly positive actions will not suffice to reduce anxiety. When the underlying motive is to further one's short term aims, we only add to our problems.


My vietnamese friend told me that once a woman who lost her child became very sad. She lived throughout life always remembering her dead son and was always in a state of depression. One day she met the Buddha (I think my friend was referring to the Dalia Lama) and inquired him of her sufferring. He then told her to find a family where there does not exist a death in the family. After traveling to many villages, she came back stating that she could not find one family that did not experience a death in the family. After that, she realized that it was not just her who experiences this sufferring and that it is indeed a part of everyone's life. With that realization, she was able to gain wisdom that ultimately led to her escape of suffering.

He continued by saying that we should explore our sufferrings and realize the pointlessness of sufferring that is caused by our own views and ignorance of what really is and the nature of things.