Dalai Lamas Advice on being more Compassionate

Each one of us is responsible for all of humankind we need to think each other as two sisters and brothers , and to be concerned with each other’s welfare . We must seek to lessen the suffering of others.  Rather than working solely to acquire wealth we need to do something meaningful something seriously directed to word the welfare of humanity as a whole.

If in the midst of the garbage of lust, hatred and ignorance — emotions that afflict our own minds and our world – we generate a  compassionate attitude we should cherish this like a jewel . This precious Discovery can give us happiness and real tranquility Alternatives such as taking a vacation or drugs only bring temporary relief . A disciplined attitude of true other – concern in which you cherish others more than yourself is helpful both to you and to them . And it does no harm to anyone,  temporarily or in the long run . Compassion is a Priceless Jewel.

Care about others at all times . Practice for training the mind can be summed up in two sentences.” If you’re able , you should help others. If you’re not able, you should at least not harm others” . Both are based on love and compassion.  Firrst you must gain control over the tendency to do harm,  voluntarily restraining your hurtful physical and verbal directions.  The next level begins when you can bring this destructive factors somewhat under your control , giving you a better chance to help others . Altruism is a spirit out of which we choose to take action that brings happiness to others.  Even a small experience of altruism brings a measure of mental peace right away.

The sequence means that if you cannot help others do no harm . This is the essential meaning of the practice of transformation of mind and heart . This is my simple religion . No need for temples.  No need for complicated philosophy. Your own mind,  your own heart is a temple the philosophy is simple Kindness.

My earnest request is that you practice compassion whether you believe in a religion or not . Through this practice you’ll come to realize the value of compassion for your own peace of mind.  The very atmosphere  of your own life becomes happier which promotes good health, perhaps even a longer Life . By developing a warm heart,  they can also transform others.  As we become nicer human beings our neighbors friends parents spouses and children experience less anger . They will become  more warm hearted, compassionate and harmonious . You will see the world around you change little by little .Even a small Act of compassion grants meaning and purpose to our lives

Charter For Compassion

The Charter for Compassion is a document that urges the peoples and religions of the world to embrace the core value of compassion.The charter currently is available in more than 30 languages and has been endorsed by more than two million individuals around the globe.

Charter for Compassion International, the Charter’s supporting organization, has enrolled 311 communities in 45 countries in its Compassionate Communities campaign and has partnered with more than 1,300 organizations to spread the Charter’s message of compassion in 10 sectors: the arts, business, education, environment, healthcare, peace, religion/spirituality/interfaith, science & research, social sciences and restorative justice. There is no cost to affirm the Charter.

On February 28, 2008, acclaimed scholar and bestselling author Karen Armstrong won the TED Prize. In her acceptance speech she called for help in creating, launching and propagating a Charter for Compassion, based on the fundamental principle of the Golden Rule.[4] An open writing process to create the Charter began in November 2008 with the launch of the Charter for Compassion website. People of all faiths, nationalities and backgrounds submitted ideas on what the Charter should include. Individuals from more than 100 countries added their voices to this process and their submissions were read and commented upon by more than 150,000 visitors to the site.

The Council of Conscience, a multi-faith, multi-national group of religious thinkers and leaders, then met in Vevey, Switzerland, to craft the final Charter for Compassion. The Councilors sorted and reviewed the thousands of written submissions, considered the meaning of compassion, determined key ideas to include in the Charter and created a plan for how the Charter will live in the world.

The Charter for Compassion was unveiled by Karen Armstrong and the Council of Conscience on November 12, 2009, at the National Press Club in Washington, DC. That day, more than 75 launch events took place around the globe and more than 60 Charter for Compassion plaques designed by Yves Behar were hung at significant religious and secular sites around the world. At its launch, the Charter was endorsed by the Dalai Lama and Archbishop Desmond Tutu among many others.

Charter for Compassion’s vision is to foster a world where everyone is committed to living by the principle of compassion.Its mission is to support the emergence of a global movement that brings the Charter for Compassion to life. It does this by being a network of networks—connecting organizers and leaders from around the world; providing educational resources, organizing tools and avenues for communication; sharing lessons, stories and inspiration; and providing an umbrella for Charter for Compassion conferences, events, collaborations, conversations and initiatives to create compassionate communities and institutions around the globe.

The CFC logo incorporates the ancient symbol for infinity. The symbol has long been used to represent the concept of endless love. CFC’s use of the symbol in the context of the Charter for Compassion represents the limitless potential of compassion to transform human relationships, institutions and communities.

Compassion as Per Hinduism

In classical literature of Hinduism, compassion is a virtue with many shades, each shade explained by different terms. Three most common terms are daya (दया), karuna (करुणा), and anukampa (अनुकम्पा). Other words related to compassion in Hinduism include karunya, kripa, and anukrosha. Some of these words are used interchangeably among the schools of Hinduism to explain the concept of compassion, its sources, its consequences, and its nature. The virtue of compassion to all living beings, claim Gandhi and others,is a central concept in Hindu philosophy.

Daya is defined by Padma Purana as the virtuous desire to mitigate the sorrow and difficulties of others by putting forth whatever effort necessary. Matsya Purana describes daya as the value that treats all living beings (including human beings) as one’s own self, wanting the welfare and good of the other living being.Such compassion, claims Matsya Purana, is one of necessary paths to being happy. Ekadashi Tattvam explains daya is treating a stranger, a relative, a friend and a foe as one’s own self; it argues that compassion is that state when one sees all living beings as part of one’s own self, and when everyone’s suffering is seen as one’s own suffering. Compassion to all living beings, including to those who are strangers and those who are foes, is seen as a noble virtue. Karuna, another word for compassion in Hindu philosophy, means placing one’s mind in other’s favor, thereby seeking to understand the other from their perspective. Anukampa, yet another word for compassion, refers to one’s state after one has observed and understood the pain and suffering in others. In Mahabharata, Indra praises Yudhishthira for his anukrosha — compassion, sympathy — for all creatures. Tulsidas contrasts daya (compassion) with abhiman (arrogance, contempt of others), claiming compassion is a source of dharmic life, while arrogance a source of sin. Daya (compassion) is not kripa (pity) in Hinduism, or feeling sorry for the sufferer, because that is marred with condescension; compassion is feeling one with the sufferer. Compassion is the basis for ahimsa, a core virtue in Hindu philosophy.

Compassion in Hinduism is discussed as an absolute and relative concept. There are two forms of compassion: one for those who suffer even though they have done nothing wrong and one for those who suffer because they did something wrong. Absolute compassion applies to both, while relative compassion addresses the difference between the former and the latter. An example of the latter include those who plead guilty or are convicted of a crime such as murder; in these cases, the virtue of compassion must be balanced with the virtue of justice.

The classical literature of Hinduism exists in many Indian languages. For example, Tirukkuṛaḷ, written between 200 BC and AD 400, and sometimes called the Tamil Veda, is a cherished classic on Hinduism written in a South Indian language. It dedicates Chapter 25 of Book 1 to compassion, further dedicating separate chapters each for the resulting values of compassion, chiefly, vegetarianism or veganism , doing no harm , non-killing , possession of kindness , dreading evil deeds , benignity , the right scepter, and absence of terrorism , to name a few.

Compassion A Deeper Meaning

Compassion motivates people to go out of their way to help the physical, mental, or emotional pains of another and themselves. Compassion is often regarded as having sensitivity, an emotional aspect to suffering, though when based on cerebral notions such as fairness, justice, and interdependence, it may be considered rational in nature and its application understood as an activity also based on sound judgment. Compassion is a feeling you get if you are a true human; the desire to help or, at the very least, see what you can do. There is also an aspect of equal dimension, such that individual’s compassion is often given a property of “depth”, “vigor”, or “passion”. The etymology of “compassion” is Latin, meaning “co-suffering.” Compassion involves “feeling for another” and is a precursor to empathy, the “feeling as another” capacity for better person-centered acts of active compassion; in common parlance active compassion is the desire to alleviate another’s suffering.

Compassion involves allowing ourselves to be moved by suffering and experiencing the motivation to help alleviate and prevent it. An act of compassion is defined by its helpfulness. Qualities of compassion are patience and wisdom; kindness and perseverance; warmth and resolve. It is often, though not inevitably, the key component in what manifests in the social context as altruism. Expression of compassion is prone to be hierarchical, paternalistic and controlling in responses.[2] Difference between sympathy and compassion is that the former responds to suffering from sorrow and concern while the latter responds with warmth and care.

The English noun compassion, meaning to love together with, comes from Latin. Its prefix com- comes directly from com, an archaic version of the Latin preposition and affix cum (= with); the -passion segment is derived from passus, past participle of the deponent verb patior, patī, passus sum. Compassion is thus related in origin, form and meaning to the English noun patient (= one who suffers), from patiens, present participle of the same patior, and is akin to the Greek verb πάσχειν (= paskhein, to suffer) and to its cognate noun πάθος (= pathos).[4][5] Ranked a great virtue in numerous philosophies, compassion is considered in almost all the major religious traditions as among the greatest of virtues.

Practicing Compassion and Love towards Others

Practice is not something you do for a couple of weeks. Some Buddhist texts even say that enlightenment is only achieved after performing meritorious acts and developing wisdom for three periods of countless eons. If you consider this statement properly , it can encourage you to adopt a patient , persistent attitude through difficult times. If learning this saddens you , this could be a good sing that you wish to achieve progress swiftly out of your great concern for others, but it could also be a sign of insufficient courage. We all need to keep in mind that transformation of inner attitudes cannot be attained without working hard at it. To believe otherwise might mean we are harboring a form of selfishness.

A gradual approach is far better than trying to jump too high too soon: Otherwise there is a great risk of trying to practice a technique for which you are not prepared. It is not easy to have an intense bond with each and every being, so do not be discouraged if biased attitudes interrupt your practice. You will need the courage to put forth an unwavering effort thought your life. Such profound transformation cannot take place overnight or in a month, or even a year. However you will gradually notice changes in your reactions to individuals and the world. When old reactions creep back in, do not mistake this for failure, but take such incidents as prods to more practice.

If you practice sincerely, you will experience its real value. Under no circumstances should you lose hope. Hopelessness is the real cause of failure. Do not give up. If you are pessimistic, you cannot possible succeed, so do not be discouraged. It would be foolish to give up. You can overcome any problem. On those occasions when you feel most hopeless, you must make an especially powerful effort. We are so accustomed to faulty states of mind that it is difficult to change with just a little patience. Just a drop of something sweet cannot change a taste that is bitter. We must persist in the face of failure. If you are hopeful and determined, you will always find some measure of success.

With inner calm , even external confusion and complication will have little effect on your mind. But if your mind gives way to anger, then even when the world is peaceful and comfortable, peaceof mind will elude you. There was monk who was imprisoned in jail for many years. While speaking to a friend he mentioned that in those 18 years he faced grave danger. His friend thought when he said “ grave danger “, it meant for his life was in danger. But the friend said the grave danger he was faced was to loose compassion against his enemies. Most of us would have felt proud to tell others how angry we got, as if this made us some kind of hero. But the monk knew the true danger he was facing was within himself.

You may be rich, powerful and well educated, but without healthy feelings of kindness and compassion there will be no peace within yourself and no peace within your family. Kindness is essential to mankind.

Cultivating an attitude of compassion is a slow process. As you gradually internalize it day by day and year by year, wild states of mind become less and less frequent. Like a bid piece of ice in the water, you mass of problems will gradually melt away. As you transform your mind, you will transform your surroundings since others will see the benefits of your practice of tolerance and love, and will work at bringing these practice’s into their own lives.

Compassion is the road to relief of your problems

Meet adversity with a positive attitude. Keep this in mind: by greeting trouble with optimism and hope, you are undermining worse problems down the line. Beyond that, imagine that by undergoing the problem yourself, you are easing the burden of everyone suffering problems of that kind. This constructive practice –visualizing that by accepting your pain you are compassionately using up the negative karma of everyone destined to feel such pain—is very helpful.

Every day in the early morning, practice this in a general way with regards to all human beings. Single out all people who have done harm to you and visualize them , and draw into yourself their ignorance, prejudice, hatred and pride. Feel some portion of their negative attitudes come inside you , and you will view that it lessens their problems. So even these people do more harm during the day and  part of your brain might get angry, you will find that the main part of your brain still under the influence of the morning practice. You will find that the intensity of the anger quickly reduces to the point where it is groundless.

You will find that this practice gives you peace of mind and the personal benefits is immense. Remember compassion is not based on agreeing with the actions of others, it is based on recognizing that we are all similar in wanting happiness and not wanting pain, even if we have silly ideas about how to achieve these goals.

Enlightened Compassion

Since we aspire to be servants of the Lord, it is important that we not take a casual or dismissive attitude toward catastrophes and say, for example, “It’s just a fight among the materialists” or “People are just suffering their karma.” Were this to be the full extent of our response to these events, I think we would be deficient in our devotion to God. Why do I think this way?

Lord Krishna states in the Bhagavad-gita (6.32) that a devotee should feel universal empathy. Srila Prabhupada translates this verse as follows: “He is a perfect yogi who, by comparison to his own self, sees the true equality of all beings, in both their happiness and their distress, O Arjuna!”

This verse, among other meanings, recommends a kind of universal empathy. In his purport Srila Prabhupada stresses the point of empathy: “One who is Krishna conscious is a perfect yogi; he is aware of everyone’s happiness and distress by dint of his own personal experience. In other words, a devotee of the Lord always looks to the welfare of all living entities, and in this way he is factually the friend of everyone.”

Devotional Empathy

We find another explicit, powerful call for devotional empathy in the Bhagavatam (6.10.9): “If one is unhappy to see the distress of other living beings and happy to see their hap-piness, his religious principles are appreciated as imperishable by exalted persons who are considered pious and benevolent.”

This is how we can apply such empathy in the case of the recent terrorist attacks:

First, we can imagine what it would have felt like for us to have been on one of the four planes that were hijacked and destroyed, or in one of the three attacked buildings. There is ample information available so that we can be quite specific and explicit in imagining the experience.

Second, we will probably have to honestly admit that we would feel significant discomfort, pain, or anxiety in such a situation. If we are capable of deep empathy, if we are able, as Srila Prabhupada states, to understand the experiences of others by comparing them to our own experiences, and we are “factually the friend of everyone,” then we experience true Vaishnava compassion.

In other words, we should not be more detached from the suffering of others than we are from our own suffering. We should not arrogantly dismiss the anguish of others, as if we are beyond anguish. A devotee who is truly transcendental to material suffer-ing, and who would not have suffered at all in one of those four airplanes, or in one of those three buildings, would be a most exalted pure devotee and as such would feel great compassion for the fallen conditioned souls. Those who are not compassionate, and who dismiss as trivial or unimportant such great suffering, are not actually demonstrating advanced detachment in Krishna consciousness, but rather they are demonstrating a disturbing lack of common empathy, and are in fact embarrassing our movement by their neophyte response.

Verses on Compassion from Holy Bible

Even in darkness light dawns for the upright, for those who are gracious and compassionate and righteous.

— Psalm 112:3-5

Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience.

— Colossians 3:12

Carry each other’s burdens, and in this way you will fulfill the law of Christ.

— Galatians 6:2

Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, who comforts us all in our troubles, so that we can comfort those in any trouble with the comfort we ourselves receive from God.

— 2 Corinthians 1:3-4

Be kind and compassionate to one another, forgiving each other, just as Christ God forgave you.

— Ephesians 4:32

Rejoice with those who rejoice; mourn with those who mourn.

— Romans 12:15

Finally, all of you, be like-minded, be sympathetic, love one another, be compassionate and humble.

— 1 Peter 3:8

Each of you should use whatever gift you have received to serve others, as faithful stewards of God’s grace in its various forms.

— 1 Peter 4:10

This is what the Lord Almighty said: ‘Administer true justice; show mercy and compassion to one another. Do not oppress the widow or the fatherless, the foreigner or the poor. Do not plot evil against each other.’

— Zechariah 7:9-10

Therefore if you have any encouragement from being united with Christ, if any comfort from his love, if any common sharing in the Spirit, if any tenderness and compassion, then make my joy complete by being like-minded, having the same love, being one in spirit and of one mind.

— Philippians 2:1-2

The Buddha of Compassion, Chenrezig (Avalokiteshvara)

” Every person whose heart is moved by love and compassion, who deeply and sincerely acts for the benefit of others without concern for fame, profit, social position, or recognition expresses the activity of Chenrezig.”Bokar Rinpoche— Chenrezig: Lord of Love

In the Tibetan Buddhist pantheon of enlightened beings, Chenrezig is renowned as the embodiment of the compassion of all the Buddhas, the Bodhisattva of Compassion.

Avalokiteshvara is the earthly manifestation of the self born, eternal Buddha, Amitabha. He guards this world in the interval between the historical Sakyamuni Buddha, and the next Buddha of the Future Maitreya. 

According to legend, Chenrezig made a a vow that he would not rest until he had liberated all the beings in all the realms of suffering. After working diligently at this task for a very long time, he looked out and  realized the immense number of miserable beings yet to be saved. Seeing this, he became despondent and his head split into thousands of pieces. Amitabha Buddha put the pieces back together as a body with very many arms and many heads, so that Chenrezig could work with myriad beings all at the same time. Sometimes Chenrezig is visualized with eleven heads, and a thousand arms fanned out around him. 

Chenrezig may be the most popular of all Buddhist deities, except for Buddha himself — he is beloved throughout the Buddhist world. He is known by different names in different lands: as Avalokiteshvara in the ancient Sanskrit language of India, as Kuan-yin in China, as Kannon in Japan.

As Chenrezig, he is considered the patron Bodhisattva of Tibet, and his meditation is practiced in all the great lineages of Tibetan Buddhism. The beloved king Songtsen Gampo was believed to be an emanation of Chenrezig, and some of the most respected meditation masters (lamas), like the Dalai Lamas and Karmapas, who are considered living Buddhas, are also believed to be emanations of Chenrezig.

Whenever we are compassionate, or feel love for anyone, or for an animal or some part of the natural world, we experience a taste of our own natural connection with Chenrezig. Although we may not be as consistently compassionate as some of the great meditation masters, Tibetan Buddhists believe that we all share, in our basic nature, unconditional compassion and wisdom that is no different from what we see in Chenrezig and in these lamas. 

We might have trouble believing that we are no different than Chenrezig — but learning about the nature of compassion, and learning about Chenrezig, repeating his mantra Om Mani Padme Humand imagining that we would like to be like Chenrezig, pretending that we really are just like Chenrezig, we actually can become aware of increasing compassion in our lives, and ultimately, the lamas tell us, awaken as completely wise and compassionate buddhas.

Buddha on Compassion

The compassion of the Buddha

Having gained some experience of cherishing all living beings, we can now extend and deepen our compassion, and the method for doing so is revealed in this chapter. In general everyone already has some compassion. We all feel compassion when we see our family or friends in distress, and even animals feel compassion when they see their offspring in pain. Our compassion is our Buddha seed or Buddha nature, our potential to become a Buddha. It is because all living beings possess this seed that they will all eventually become Buddhas.

When a dog sees her puppies in pain she develops the wish to protect them and free them from pain, and this compassionate wish is her Buddha seed. Unfortunately, however, animals have no ability to train in compassion, and so their Buddha seed cannot ripen. Human beings, though, have a great opportunity to develop their Buddha nature. Through meditation we can extend and deepen our compassion until it transforms into the mind of great compassion – the wish to protect all living beings without exception from their suffering. Through improving this mind of great, or universal, compassion it will eventually transform into the compassion of a Buddha, which actually has the power to protect all living beings. Therefore the way to become a Buddha is to awaken our compassionate Buddha nature and complete the training in universal compassion. Only human beings can do this.

Compassion is the very essence of a spiritual life, and the main practice of those who have devoted their lives to attaining enlightenment. It is the root of the Three Jewels – Buddha, Dharma, and Sangha. It is the root of Buddha because all Buddhas are born from compassion. It is the root of Dharma because Buddhas give Dharma teachings motivated solely by compassion for others. It is the root of Sangha, because it is by listening to and practising Dharma teachings given out of compassion that we become Sangha, or Superior beings.

What is Compassion?

What exactly is compassion? Compassion is a mind that is motivated by cherishing other living beings and wishes to release them from their suffering. Sometimes out of selfish intention we can wish for another person to be free from their suffering; this is quite common in relationships that are based principally on attachment. If our friend is ill or depressed, for example, we may wish him to recover quickly so that we can enjoy his company again; but this wish is basically self-centred and is not true compassion. True compassion is necessarily based on cherishing others.

Although we already have some degree of compassion, at present it is very biased and limited. When our family and friends are suffering we easily develop compassion for them, but we find it far more difficult to feel sympathy for people we find unpleasant or for strangers. Furthermore, we feel compassion for those who are experiencing manifest pain, but not for those who are enjoying good conditions, and especially not for those who are engaging in harmful actions. If we genuinely want to realize our potential by attaining full enlightenment we need to increase the scope of our compassion until it embraces all living beings without exception, just as a loving mother feels compassion for all her children irrespective of whether they are behaving well or badly. This universal compassion is the heart of Mahayana Buddhism. Unlike our present, limited compassion, which already arises naturally from time to time, universal compassion must first be cultivated through training over a long period of time.