His Holiness The XIV Dalai Lama in Switzerland

 

 

 

i was fortunate to travel to Switzerland and once more benefit from His Holiness's teachings. After the conference, i headed up to the mountain to stretch body and mind. This post is about what i have learnt over these few days.

 

Two days earlier, His Holiness was at the National Prayer Breakfast in an annual Washington event that brings together lawmakers and various religious leaders. Despite China's objection of President Obama meeting with His Holiness, President Obama praised The Dalai Lama with 'inspires us to speak up for freedom and dignity for all human beings'.  

 

On the 7th, fresh as a daisy, His Holiness proceeded in a 1.5 days of teachings on Buddhism in Basel. As always before starting his teachings, His Holiness likes to introduce certain aspects of Buddhism.

 

Within Buddhism there exist three jewels: The Buddha, the Dharma & the Sangha.

  

    The Dharma is the Buddha's teachings but not in the context of the words of one man. The Dharma is a reflexion of universal law of nature based on causal analysis of natural phenomena. It is taught as a science as opposed to a sectarian dogmatic belief system. The Dharma is therefore not based on faith. Practitioners can see the results for themselves with immediate effect by means of their own behaviours and experiences.

This is in the three jewels that Buddhists take refuge. Faith alone does not require understanding. For refuge to make sense, it is important to understand the history as well as the sense of the practice of the Dharma. Through it, Buddhists believe that they will reach peace and happiness for themselves and for other sentient beings around them.

So, if the Buddha is compared to a skilful doctor and the Dharma is compared to proper medicine, however efficient the doctor and the medicine may be, the patient cannot be cured unless they take the medicine properly. It is up to each one of us to be fully accountable for our actions. Furthermore, Buddhists through the practice of the Dharma will attain the final deliverance state, also known as Nirvana.

His Holiness warns not to fall into refuge by blindly practicing the Dharma. Those with light intellectual faculties are more likely to fall into refuge which will not lead to peace and happiness.

 

 

His Holiness said a few mantras which were echoed by other Buddhists and practitioners amongst the audience. In this initiation, His Holiness explained that there are several levels of understanding in taking refuge. The reason for taking refuge is not only to liberate ourselves from Samara (which is the endless cycle of life and rebirth of ordinary people) but also to liberate others from suffering. Through the practise of Dharma, one seeks to attain freedom from suffering for all sentient beings.   

 

    When Buddhism started spreading in India 2,600 years ago, there were a lot of arguments between different Hinduists and Buddhists Masters. These arguments led to four lineages, four philosophical schools, within Buddhism. The Buddhist tradition in Tibet however was based on the interpretation of different texts rather than arguments generated from different views. This was due to the fact that Tibet was geographically isolated and therefore had for a long time little contact with India. The XX century saw a phenomenal expansion in technology and science. Buddhism is strongly based on the understanding of the reasons why phenomena arise the way they do. Consequently, there is a strong correlation between science and Buddhism. Buddhists are encouraged to keep a sceptic mind. It is worth mentioning here that a positive sceptic mind is not to be mistaken with a cynical mind which by comparison is negative.

The story goes ~ 2,600 years ago, the Buddha Shakyamuni was born in India. He reincarnated in a human who happened to be a Prince. Since a young age the Prince could see that human beings were attracted by happiness and hostile to suffering. He also realised that suffering was not always linked to external factors. If it was the case, famine, for instance, would be remedy by making sufficient storage of food. But suffering such as illness, aging and death are intrinsically linked of the nature of our existence which cannot be overcome by modifying exterior conditions. He also understood that as long as our mind cultivates negative thoughts we will not be able to solve our problems. This Prince renounced to his privileged life he was born into and by doing so dedicated his life (and future lives) to others. So, the first teaching of the Buddha was the 4 Noble Truths:

    1~ The truth of suffering is the fact that our happiness is always short lived. Everything we possess is impermanent. Ignorance, attachment and anger are the causes of our suffering. 

    2~ Understanding the origin of our suffering which once understood, leads to the third Noble Truth

    3~ Nirvana, the state of cessation of suffering

    4~ The existence of a path leading to the state where there is no suffering

 

In order to understand properly these 4 Noble Truths, we must recognise that they are anchored in 2 other truths:

    1~ The relative truth which can be misleading because of the interpretation our mind is giving to it.

    2~ The absolute truth whereby each object and each being exists only in a narrow existence of all other existing entities.

 

    Understanding this, leads to understand the total absence of autonomous existence of any objects or any beings. This ultimate nature of phenomena is called emptiness.

In other words, the nature of a phenomenon manifests itself in relation to the condition it depends on but at the same time the nature of a phenomenon does not have an independent existence proper to itself. To demonstrate what this means, lets take my husband as an example. Simon had an ankle operation one month ago. On his ankle, he now has a scar. When he rubs his scar he feels weird sensations in his toe but if he does not touch the scar, no sensation is felt. So the sensation in his toe only exists conditionally his scar being rubbed otherwise the sensation does not exist.

In the example of an object, a trailer exists in relation to its components it depends on which are a set of wheels, a platform, screws etc. So, if we unite the conditions to assembly all the components together, the trailer exists. But without this condition of assembly it depends on to exist, the trailer does not exists. 

 

In the case of a non-material phenomenon, it can be described as in existence in function of either as a character of continuity either as an aspect of this continuity. So whether we talk about a material or a non-material phenomenon, nothing can exist independently of its components or its aspects. We speak of emptiness when phenomena do not exist independently of the mind which assumes its existence. This leads to suppose the absence of all independent existence which does not depend from a supposition of the mind. 

 

Emptiness is at the core of Buddhist philosophy. Consequently, a first step into Buddhism is to refute the existence of 'i'.

Often when we talk about philosophical views, we refute points based on reasons. As far as emptiness goes, we analyse the nature of phenomena therefore reasoning is the base of the analysis. 

The causal law is to recognise that causes lead to effects. The Buddha has seen suffering therefore he has observed its causes and as these causes are impermanent, we can remedy to suffering.

 

At this stage, His Holiness quoted Aaron Beck, a scientist and Professor in Psychiatry in University of Pennsylvania. Aaron Beck proved that 90% of the way we see phenomenon is due to mental deformation. Whether positive or negative, either way, the more scattered the mind is, the more we depart from the truth.

The remedy to this deformation is to see reality empty from proper dependant existence. Looking at phenomena or things as neither good nor bad, neither pretty nor ugly brings us closer to see phenomena and things as they truly are.

 

    After His Holiness's teaching in Basel, i travelled to Grindelwald (1000m high) on the footstep of the Eiger mountain for a few days. On the 4th day, after a morning of cross country skiing, i boarded a ski lift up to First (2168m high) and from there i was ready to ascent to Faulhorn, a 2681m high summit. From First i rented a wooden sledge and started pulling my new best friend up to the summit.

 

First at 2168m

The altitude increasing caused the ambient temperature to drop in turn causing the snow underfoot turning into ice. At places, for every three steps i took, i had to give one back. The 20kg sledge was pulling me in the opposition direction. i was sweating like a fountain and as if water was not enough running down my back, i had to stop often to eat small stalagmites bordering the trail for refreshment. In all honesty it was hard going and at times my mind started to tell me to go back. The more i thought of going back, the harder the ascent became. Two hours into the hike, distance wise i was almost there. Time wise it will take me another hour to reach the summit. And the mountain was getting steeper too. It also became quite clear that the biggest factor which was dragging me down was my mind.

 

 

His Holiness's earlier teachings about emptiness, about impermanence and the mental fabrication that plays trick on us came as a lifeline. In order to let go of my own interpretation of the difficulty of the situation i was in, i redirected my mind towards the centre of the path i was walking on, figure of speech. Although it was a difficult ascent, i am sure it was in no stretch of the imagination comparable to the hardship Tibetans go through when crossing the Himalayas to North India. As i was letting go in thinking in terms of 'easy' or 'painful', my mind became calmer, the ground was not as slippery, the sledge not as gravity charged, steps were more regular, stops were less frequent and the ascent less of a battle all together. It took 3 hours in all to reach Faulhorn.

 

Faulhorn at 2681m

It was not a revelation to know that the mind plays a huge part in the way we live a situation but what amazes me every time is how immediate the rest follows when the mind adjusts to fit the situation.

 

Back in the class room with His Holiness ~ Buddhism is concerned with the relationship between thoughts and behaviours, between behaviour and its consequences. In the practice of the Dharma, Buddhists follow the Law of Cause & Effect based on the Middle Way. The Middle Way should not be understood with a kind of middle-of-the-road compromise or a passive attitude to life. On the contrary, the Middle Way is an on going effort to avoid attachment to the two extremes which are nihilism & absolute realism. If things manifest themselves and according to the law of cause & effect, it means that they do not exist by themselves. They are dependent from each other which refute the two extremes. Nihilism & absolute realism are not considered. The Middle way is what is left.

 

On Sunday, His Holiness gave an initiation on the Buddha of compassion. The initiation started at 8am. As the audience were arriving in the auditorium , His Holiness was already 'on stage' meditating in preparation before the initiation. Then he proceeded.

 

During the initiation on the Buddha of compassion

The 'i' exists but in which way does it exists? When we are taken by strong feelings such as attachment, anger, repulsion etc we must examine these feelings immediately as they occur. We must look at the object which causes such a strong feeling. For instance, if we become angry, we must at this stage turn towards this 'i' that is angry and look at it. The Middle Way helps us to look at this strong feelings. If we look at the nature of the object of our anger the way quantum physicists look at it, we observe that the nature of our anger becomes softer. The same way we can deconstruct the body into its composite parts such as arms, legs, torso, head etc we can also do the same thing for anger. By doing so we observe a departure from this solid object as we initially saw it. We familiarise ourselves with this new know-how, move away from this strong feeling and as we see better the nature of this object we move closer to a compassionate view. Diagnostic of the true nature of phenomena increases. The visualisation of emptiness is particular to Buddhism. Such visualisation bring detachment of the 'i'.

 

On pure vision,  His Holiness said that the V Dalai Lama had pure vision, so had the XIII Dalai Lama but the XIV Dalai Lama have had no pure visions.   

 

On Sunday afternoon, His Holiness gave a public talk on secular ethic.

There are 7 billion human beings on this planet therefore there are at least 7 billion problems. A troubled person can find peace of mind and the same applies for those who appear to have everything. the common denominator all of us have is inner strength to achieve peace of mind.

Physical comfort is very important which leads to say that material brings comfort. At sensory level we cannot subdue loneliness. As physical and sensorial levels are linked, both together cannot subdue loneliness. However at a mental level, loneliness can be subdued. Peace of mind resides in the mental level.

If we have a wider perspective, we can come to more ways to look at situations. This is common to all human beings. His Holiness told the story of a Christian monk he met in the Spanish side of the Pyrenees mountain. For 5 years, he lived as a hermit on bread and water. His Holiness saw someone who had happiness in his eyes despite having lived the most uncomfortable life one can imagine. When asked what has kept him so happy for so long, the hermit replied that it was meditation on love. This life example illustrates His Holiness's point that sensorial and physical levels bring comfort but happiness can only be achieved at mental level.

 

For the past three decades, His Holiness has had serious discussions with neuroscientists. They all agree that in today's society there is too much importance in outside values. They all agree also that people training on inner values get closer to inner peace. In turn, inner peace brings a healthy body, happiness within families, happiness within communities whereas negative emotions constantly eat at the peace of mind. How to promote these inner values?

1 billion of us are non-believers. the Indian understanding of secular is the understanding of all religious traditions including the respect for the 1 billion non-believers. Considering oneself as a normal human being means that we are related to our neighbour which leads to a sense of oneness. If I, said the monk on the podium, were to consider myself as The Dalai Lama, I outcast myself and voluntary imprisoning myself from the rest of the world. At 16, I lost my freedom. At 24, I lost my country. For the past 56 years I have lived in exile but my peace of mind has kept me free. According to my own experience, said His Holiness, peace of mind maintains  good health. At this stage, he pled the audience, to pay attention to inner values. All of us can do it and therefore create a feeling of oneness. Education is key.

 

Violence of today is due to past violence of yesterday. It does become a habit. To achieve a less violent world, it is our duty to promote discussion and a non-violent attitude. We must make sincere effort, in a non religious way, by thinking more. His Holiness went on saying that 'if you think it is not the way or it is too much of an idealist way of looking at things, forget about what I said immediately FULL STOP If on the other hand, you think we have potential to make a better world by taking an individual stance by adopting secular ethics, then think about it, talk about it amongst your friends and this way we will get the ball rolling. It starts on an individual level.'

 

The audience was invited to ask questions:

 

Q1 - You lost your freedom at 16. How can you be happy without freedom?

A1 - As previously said, it is sad for one aspect but from another aspect I have kept a good peace of mind because this loss has given me many opportunities. If I had stayed in the Potola, I would have lived all my live in a golden cage and from it not much good can be achieved. In India I have freedom and the same applies to all Tibetan in exile.

 

Q2 - Question on reincarnation and the situation in Tibet. Would there be a XV Dalai Lama after you?

A2 - According to Indian philosophical views there is no beginning and there is no end. The Dalai Lama belongs to an institution. Here we are talking about voluntary reincarnation. In 10 years time, the Tibetan government will reconsider my official statement. At this stage, the future of the Dalai Lama as an institution will be democratically decided by Tibetans. Whether Tibetans will decide the institution to terminate or not, Buddhism will still be there. Therefore there is no problem.

Since the V Dalai Lama, the Dalai Lama has been the spiritual and temporal chief of Tibet. At the beginning, I made efforts to democratise Tibet. In 2011, the Dalai Lama created a Prime Minister to deal with the political aspect of Tibet. Dr Lobsang Sangay, the now Prime minister of Tibet, was democratically elected by 55% of the vote by Tibetans all over the world. Dr Sangay is a Senior Fellow at Haward Law School.  

 

Q3 - How can we disarm the brutality of religious fanatics? Why does humanity repeats this brutalities?

A3 - We need a sense of oneness to start with then we can look at the differences between people. First we look at the sense of humility that unites us all.

 

Q4 - Can we sing together with His Holiness for the peace in the world?

A4 - No as there is no much use in doing so. Do it with your friends but not here. Thinking is much more useful than singing mantras.

 

Q5 - What do you think of people who imitates you?

A5 - Consider one who imitates you as a teacher.

 

Q6 - Can you send a message of peace for Europe?

A6 - All countries are interdependent politically, economically and culturally. Countries need to talk in everybody's interests. Dialogue is key. XXI century must be the century of dialogue as one side victory and one side defeat does not work.

 

Q7 - How to prepare for dying?

A7 - First of all accept it is part of life. Live a sensible and meaningful life then at the end of your life you will not have regrets. That also applies to those who believe there exist one life only. At moment of dying, your mind will be at peace with life. You must work on maintaining consciousness at the moment of dying. In my own case, everyday I visualise and familiarise stages of dying in preparation for when I will die.

 

His Holiness at 80 years old

During the next five days at high altitude, i consciously and purposely exercised mind and body according to His Holiness's teachings.

 

...on 41kms of cross country skiing...

 

...during hours of hiking up and down...

...on over 30kms of sledge runs...

 



...from the South side of the Eiger...



...to the Eismeer at 3160m...

...from the bottom of the valley...

...to the Jungfrau at 3454m.
 a.k.a. the Top of Europe where stands the highest train station on the continent.

On altruism, Matthieu Ricard gave his understanding in a conference held on Saturday evening. Matthieu Ricard describes himself as a Buddhist monk, photographer and author but it is obvious that he is much more than that. The amount of work he undertakes makes him a true leader commending the highest respect.

This notion of altruism can be a solution to the troubles of our time. Mental fabrication created by our mind creates delusions thus problems. The activity of one human being determines the well being of millions of other sentient beings.

Each of us is a very powerful force. No one decided we want to destroy the environment. It comes gradually and therefore no one is to blame. It is difficult to do something now for something happening in 30 years time. Economists are concerned about the next 5 years whereas environmentalists are concerned about the next 30 years. Therefore, economists and environmentalists do not speak the same language. However there exists one concept that can seamlessly brings this two groups together - caring for each other. Consideration for one another and making finance at the service of others are the key.

 

At the current rate of extinction, in 2050, 30% of species will have disappear.

 

In an OECD survey, people were asked - what is the most important factor for happiness? The quality of human beings relationships was the most answered.

 

We have to acknowledge that goodness exists in all human beings. It makes us feel good to spread good actions. However, people who take action to promote their own self are not acting in an altruist way. There are many aspects of altruist attitude:

 

Matthieu showed us a footage of a man pushing a small car with people seating inside which had broken down on a railway crossing. The man stepped out of his van and pushed the car away from the tracks as a train approaches. When asked why he put himself in so much danger to help others, he replied that he felt he had no choice. Spontaneity is one true aspect of the nature of altruism.

 

The word empathy means an affective resonance with someone else. If you are moved by the suffering of someone, even though you make a clear distinction between yourself and that person, you suffer because she suffers. You may also feel joy when she feels joy. Researchers found that a part of our brain network associated with pain is activated in subjects who watch someone being hurt.
When repeated over time, empathic resonance with others' pain can lead to empathic distress and emotional exhaustion. According to a study carried out in North America, 60 % of all nurses, doctors, and caregivers who are in constant contact with patients experiencing suffering have or will suffer burnout at some point in their professional life. Further research shows that fatigue occurs with repeated empathy but not with compassion.

 

4 weeks of caring mindfulness does not make a structural change in the volume and density in the brain but 10 weeks does alter behaviours. An experiment with children shows just that. In a class room, children are given 8 stickers each, to distribute to 4 other children - one is the best friend, one is a class mate who is least liked, one is an unknown classmate and the 4th one is a classmate who is ill. At the beginning of the experiment, the chart shows that most stickers are given to the best friend, much less so to the ill classmate and just a few to the least liked and the unknown classmates. The children are then trained to meditate over a period of 10 weeks. By meditating, we do not mean here about impermanence, emptiness and heavy stuff of the sort. The meditation program is commensurate with the age of the children. 10 weeks later the same sticker exercise is repeated. The picture of the outcome is now very different - sticker distribution is now very even across the four recipients. In other words, children do not pay as much importance in the fact that a classmate is a best friend or an enemy or ill or a stranger.  

 

The world today has become less violent, mainly due to the following 3 factors: more democraties, better condition for women & education. 

 

But meditation on compassion is not enough, doing things is better. Compassion in action means

- enhancing cooperation

- sustaining harmony as opposed to growth

- adopting caring economies

- committing at a local level

- extending altruism to the other 1.6 millions species that lives along side us

- remembering that we are interdependent 

 

On my way to Faulhorn, i experienced the spontaneity of goodness in people. i noticed that people behaviour and indeed my own behaviour change as the hike was getting harder. Under duress, the façade dropped, camaraderie is more apparent and people get closer to each other. At the very comfortable hotel i was staying at in Grindelwald, the majority of guests there would look at you in the eyes as you were entering the restaurant and not say a word even not a 'Good Morgen'. Furthermore some would turn their face away in complete ignorance.

On the hike however, the harder the incline, the more chatty people became, people were helping each other by landing a hand, the more smiley they would become, more interactive between one another, the more flexible and softer people became, you've got the picture...people got closer regardless whether they came as a group or alone. In my case, naturally i joined Montserrat, a Swiss French lady and Kevin from Mumbai on the hike. Montserrat was particularly good at encouraging the party and genuinely was very supportive. A South Korean man joined in and even offered to pull my sledge, others were generous with their sincere smiles...all good stuff...