In the beginning of his first topic of discussion Inner Values in an Age of Science, he is expressing how you do not solely need to rely on the blessings of something there is also the action that is needed to be taken. Although he does still value blessings and prayers, they are just psychological benefits for everyone religious or not. He continues to compare prayer to modern science. Prayer does not come close to the success stories from modern medicine, for instance, he explains how you can pray for all kinds of things but medicine advances are what actually come through for you. Moving forward into the next topic Approaching Secularism; with the word “secular” he clarifies when he uses the term it can cause a lot of complications being that people associate secular with a rejection of religion. He is using it in terms of the Indian definition which basically means equal choices and the respect of all religions. Onto the third topic of this section, Secularism in India, he has now switched gears about the term “secular”; he elaborates how in India they use the term to promote the religious diversity in their society. They have had several religious idols speak on India and its religious wealth, Gandhi being one of these idols. He expresses that even though there have been tragic events occur there involving religious matters; they still remain a “peaceful and harmonious society.” The Fourth topic Tolerance in an Age of Globalization, right off the back he states how the importance of the nonviolence and interreligious harmony is to everyone. Secular ethics is introduced in this section, he elaborates on his theory advising that he does not believe that ethics requires religion but it can coincide with religion and can naturally evolve. The next section in Part I: Religion and Ethics¸ he spends this section expanding on the relationship between religion and ethics. We hold religion and ethics as one in his opinion; you cannot have one without the other eventually. It is challenging for society to use ethics and nurture our human spirit also. The sixth topic Grounding Ethics in Human Nature, he explains that you can look at ethics and human nature on a scale from dramatically hostile to dramatically compassionate. Most people are in the middle of the two; however there are some at both ends of the scale. In the last section of this chapter Two Pillars for Secular Ethics, the Dalai Lama describes how there are basic principles for secular ethics Shared Humanity and Interdependence. When used together you can establish the right amount of attentiveness about your inner morals.
Heading into the next chapter Our Common Humanity, the first section How We See Ourselves, starts off talking about how everyone sees themselves in different ways. You can identify by gender or by terms of where you rank in your family, also, you can identify by how educated you are. But by however you identify yourself has an impact on how you react and behave around others. Even though we all may look or sound different we are all humans and made up of the same parts. He then compares humans to various different things such as a rock or plants. We may have the same basic material as a rock; we are not going to be in the same category as a rock. Therefore, when it comes to plants we also differ with them. We have different feelings throughout our lifetime, plants do not have emotions. This theory interested him, the scientific point of view states that in order to be considered a living being it is necessary to feel pleasure and pain, and then be able to respond appropriately. Although these aspects make us living beings, we do not solely rely on these sensory and instinctive traits. We humans have this amazing thing called a brain that has certain parts significantly larger than other animals. In the second section Human Consciousness and Empathy, he goes more into detail about the human mind. It is not just about the intellectual feature of our minds but also the feelings, emotions, and memory also that compels his interest. With all of these different characteristics, empathy is one that is fascinating. We humans have an instinctive need to help others; rather we act on it or not are another choice we all make. Empathy is one of the essential human qualities that separate us from every other animal. Moving into the third section of the chapter Happiness and Suffering, he tries to focus on how happiness is a cure for our bodies. “A happy mind is a healthy mind, and a healthy mind is good for the body” (pg. 27). But happiness has an opposite side no one wants, suffering. The human mind is very complex and with the happy endorphins comes the anxiety portion of pain. We cannot have happiness without pain. The last portion of this chapter Fundamental Equality, since we all strive for happiness and try to stay away from suffering we are all the same. He adopted this mindset of viewing everyone as equals despite the various individual characteristics; it allows him to become closer to any individual at any given time.
The Quest of Happiness starts with a little introduction about what he believes happiness is and what it is composed of. Wealth, Health, and Friendship are the three main sources people look to achieve true happiness. He has a substantial concern in the correlation between wealth and happiness. In order to be happy a person needs the basic things food, clothing, and a decent shelter; without some kind of wealth, this cannot be achieved. But with that being said he elaborates on how acquiring temporary material happiness can only lead to annoyance and bitterness. By buying new things you get a sense of heightening bliss but soon after that wears off your level of happiness returns to its previous level. Always having to have the new trend is destroying some cultures he expresses. Wealth may be a huge contributor in someone’s happiness, but it alone cannot keep a constant strain of happiness in your life it as discussed earlier can contribute to someone’s dissatisfaction with their life. With material wealth come greed and loneliness so he suggests we seek out mental wealth. The mental state of an individual is far more important than money and possessions. For example, he explains how a poor family will be happier than a rich family as long as they have affection, kindness, and trust between them. When it comes to health, he advises that although physical health is a contributor to a person happiness it does not necessarily need to be perfect to fulfill its purpose. A person with perfect health is not essentially happy and vice versa. Moving forward he explains the importance of social relationships. Social relationships are important to everyone; you have a sense of trust and affection towards people which comes from within yourself. The last section in this chapter Two Levels of Satisfaction focuses on the two levels that we associate with happiness. The first level is derived from wealth, health, and friendship which depend solely on sensory stimulation; and the second level is genuine human happiness according to the Dalai Lama. The only difference between level 1 and level 2 is the state of mind of the individual.
Comparison, the Foundation of Well-Being begins with an introduction about characteristic which we share with many other mammals, and also. The Dalai Lama explains that for humans the part of others' worry and love is clearly urgent to our survival and prosperity. At whatever point we confront challenges in life, we swing to others for backing. What is vital is that while seeking after our own particular self-interest, we should be “wisely selfish” and not “foolish selfish” (pg. 57). Next topic The Love of a Mother gives us to understand that maternal impulse is extremely solid and helps a mother disregard her own particular physical distress advertisement fatigue when looking after her tyke. This selflessness has nothing to do with her level of training, her comprehension of morals or whatever else, yet is very regular. In the topic Levels of Compassion he writes about two levels of compassion: biological and extended. Be that as it may since all-inclusive cultivation includes steadily extending one's circle of worry until it at long last grasps the entire of mankind, it needs consistently cultivated. But religion is not necessary for cultivating compassion, so in the Compassion Training author tells that common methods for empathy preparing are as of now being used, and their viability has even been logically illustrated. It appears that creating internal qualities are much like physical activity.
The chapter Compassion and the Question of Justice in the first topic The Question of Justice shows us that a long way from advancing shortcoming or resignation, sympathy requires awesome determination and quality of character. The creator implies that empathy in no way, shape or form infers surrender despite wrongdoing or foul play. It implies that such a stand ought to be peaceful. Be that as it may, peacefulness is not an indication of shortcoming, but instead one of fearlessness and bravery. Moving to the Broad and Narrow Concepts of Justice we found that it is critical to recognize the general standard of equity – as an all-inclusive statute of reasonableness and review taking into account the acknowledgment of human correspondence – and the smaller comprehension of equity as the activity of the law inside of any given legitimate structure. The topic The Role of Punishment shows that punishment is, in this manner, not about requital but rather about discouragement. In the Dalai Lama's brain, it is vital to perceive that every single person has the limit for a change. He imagines that there is doubtlessly the activity of equity, a long way from being inconsistent with the rule of sympathy, ought to be educated by a sympathetic methodology. If we read Distinguishing the Action from the Actor we will find the vital point about the rule of compassion, as a premise for the activity of equity, is that it is coordinated not toward activities, but rather toward the actor. We ought to recollect that even a criminal is a person, similar to you and fit for a change. Punish the actor in extent the offense; however, do not enjoy the learning or retaliation. In the topic, Altruistic Punishment author demonstrates us the experiment which shows that punishment can be exacted in a way which benefits everyone, including wrongdoers themselves. It illustrates the point that the punishment which does not exact revenge, but rather corrects the wrongdoers, is in everyone’s interest. From the Forgiveness, we understand that to “forgive is not the same as to forget” (pg. 78). So in answer to the individuals who demand that equity, as opposed to empathy, ought to lie at the heart of any arrangement of morals, he recommends that in actuality there is no contention between the standard of equity and the act of sympathy and absolution. In The Scope of Ethics, he illustrates that the internal motivational measurement is the most critical part of morals. For when our inspiration is immaculate, truly coordinated toward the advantage of others, our activities will normally have a tendency to be morally solid.
Next chapter Ethics in Our Shared World starts with the topic Our Global Challenges. This point clarifies us, our mutual issues don't tumble from the sky, nor are they made by some higher power. The Dalai Lama underline: “If a human action can create these problems in the first place, then surely we, humans must have the capacity as well the responsibility to find their solution” (pg. 92). In the topic, Global Responsibility author demonstrates that the individual morals can affect the lives of numerous. In this period of globalization, the time has sought us to recognize that our lives are profoundly interconnected and to perceive that our conduct has a worldwide measurement. The Challenge of Technological Progress gives us understanding that our prosperity as animal types has been made conceivable by our capacity, especially when our basic hobbies are undermined, to collaborate. What's more, at the very heart of participation is the rule of considering the hobbies and welfare of others. In the Futility of War, the author assures us to not rehash the mix-ups of the past. At the point when drawing nearer the issue of brutality on the planet and contemplating how we can make a more secure world for future eras, we should accomplish more than simply speak to government officials and their enemies to practice limitation. The topic Environment is a very interesting part of the book because of explanation that today, we should face the truth that our unnecessarily materialistic ways of life are inefficient and come at an impressive ecological expense. In any case, the writer composes that with the worldwide populace rising quickly, it is clear that on the off chance that we don't change the examples of utilization, we consider "propelled," mankind's hunger for normal assets will be unsustainable. The Problem of Greed Versus the Joys of Philanthropy helps us to understand that stark financial disparities of today's reality, not simply between the worldwide north and the worldwide south, yet in the middle of rich and poor inside of individual countries, are ethically wrong as well as wellsprings of numerous handy issues, including war, partisan brutality, and the social pressures made by extensive scale monetary relocation. Next topic New Challenges from Science illustrates that all the significant difficulties we confront on the planet require a methodology taking into account moral mindfulness and internal qualities. Moving to the topic of Educating Future Generations the Dalai Lama shares his view that in a common way to deal with morals it is significant that the essential standards be really all inclusive that numerous individuals can profit by formal activities obliviousness and the development of internal qualities. And in the final topic of this chapter, The Need or Perseverance, the author makes us strive and persevere and never give up.
The eighth chapter Ethical Mindfulness in Everyday Life starts with the introduction which explains that to concentrate an attention only on actions of body and speech would be like “a doctor addressing only the symptoms of an illness rather than its underlying cause” (pg. 108). The first topic The Ethic of Restraint explain us the author’s thoughts that the most critical thing we can all do to minimize the damage we exact in our regular lives is to apply wisdom in our conduct, and to take after capping normal feeling of reliability which emerges from the improved mindfulness that acumen brings us. Moving to the topic Harm Caused by Nonviolent Means we understand alternate ranges, we have to watch the "brilliant guideline" found in the greater part of the world's moral frameworks: “Treat others as you would wish to be treated yourself” or “Do unto others as you would have them do unto you.” Heedfulness, Mindfulness, and Awareness is about these three thoughts which together a help us hold our center qualities regular life and aside our everyday conduct so it turns out to be more tuned into the point of conveying an advantage to self as well as other people. The next topic The Ethic of Virtue underlines that to help us convey an advantage to others through our words and activities; it is valuable to develop a state of mind of thoughtful euphoria in others' accomplishments and favorable luck. The Dalai Lama writes in The Ethic of Altruism that charitableness is a really caring devotion of one's activities and words for the advantage of others. This is the very establishment of flexibility. Also, it is through increasing such self-dominance, and utilizing it to guarantee that our activities are non-unsafe at each level, that we can begin to effectively work for the advantage of others.
The chapter Dealing with Destructive Emotions begins with the small introduction where we understand that the key to human happiness lies in our own state of mind. The topic The Possibility of Self-Improvement gives us to the mind that if there really were nothing we could do about our emotions, “we would truly be slaves to them” (pg. 119). Moving to the next part of the chapter The World of Our Emotions we can make the conclusion that when we are managing matters as unobtrusive as human mental procedures, it is vital not to be excessively closed minded. The Dalai Lama composes that regularly we can make this determination just by considering the hidden inspiration, the particular object of the feeling, the outcomes of the feeling, et cetera. Shared Features of Destructive Emotions explain to us that the point about all these afflictive mental states is that, in somehow, they darken our vision by obfuscating our ability for wisdom. Then in The Emotion Families, we underline that our inward improvement with respect to directing our ruinous feelings requires a two-dimensional methodology. In the topic Taking a Stance we can read that to counter the hugely effective dangerous feelings we as a whole have inside of us, we have to grow extremely solid excitement and determination for the undertaking. Understanding the Causes of Affliction as quenching the underlying flashes is a more compelling strategy for forestalling fire harm than holding up until the flame is blasting, in the same way, managing the basic reasons for discontent is a more powerful approach to keep ruinous feelings from doing harm than holding up until the feelings turned out to be all out. The very useful information we can find in the Emotional Awareness. It merits considering our conduct as far as the three measurements – at the levels of body, discourse, and most vital, personality. Then in Attentiveness the author writes that as we turn out to be more acquainted with the procedure and our enthusiastic mindfulness creates after some time, we can work our way back along the causal chain, with a definitive objective of controlling or taking out the successful feeling inside and out. In the topic Catching Oneself, the author shows that for even when you experience the boost your mindfulness will protect you against instinctual translations which are blurred by embellishment and projection. And the last topic of this chapter The Question of Mood teaches us that confronted with life's day by day difficulties, we can all to effectively fall into old negative propensities for the brain, for example, disappointment, resentment, or dejection.
The chapter Cultivating Key Inner Values will say us about the positive qualities that naturally exists within us, the most important, compassion. The first topic Patience and Forbearance show us tolerance toward the culprits of damage, persistence through acknowledgment of agony and tolerance through examination of reality. The creator says that the advantages developing are self-evident. It gives us inward space and inside of this space we pick up a level of discretion. Next topic Contentment tells that on the individual level, be that as it may, the sooner we acknowledge that wealth alone does not bring bliss, and the sooner we figure out how to live with a feeling of humility, the better off we will be, particularly as for our satisfaction. Self-Discipline topic helps us keep in mind that at the point when control is forced by trepidation, either dread of some outer power or dread coming from our own social or religious molding, the individual frequently feels next to no energy for it. Liberality gives us understanding that they should make certain we are giving keeping in mind the beneficiary, not out of a feeling of predominance. “The genuine act of generosity will honor the recipient’ dignity” (pg. 152). Going to the next topic Charitable Giving and Philanthropy we can find that wellbeing is vital to human poise and prosperity, yet the assets required for cutting edge social insurance are just inaccessible to numerous on the planet. So instruction gives the methods by which individuals can pick up the abilities and creativity required to escape individuals. And finally, the topic Joy in Giving explains to us that the colossal thing about giving it advantages the beneficiary as well as conveys significant advantages to the provider. Furthermore, the more one gives, the more one appreciates giving.
And the last eleventh chapter Mediation as Mental Cultivation introduces us a disciplined application of mind that involves deepening our familiarity with a chosen object or theme. The topic A Process of Transformation shows us that the process of transformation applies to the advancement to the astuteness as well as to that of our more viable qualities, for example, sympathy. The creator conceives that through basic reflection we come to perceive the estimation of correlation. If we analyze Forms of Mental Cultivation we will find two main types of mental cultivation practice – discursive or analytic meditation and absorptive meditation. Dealing with Procrastination illustrates that for the beginner, the first requirement for mental cultivation is a serious commitment to practice. Without such a commitment, it is unlikely that a person will ever get around to starting at all. In the next topic Planning our Practice, the Dalai Lama tries to show that only with gentle persistence over an extended period will the real benefits of meditation become apparent. The author thinks that meditation will help you to plan your practice. Relaxing and Setting the Mind to get us understand that in the initial stages of your training, it is the best to practice several different exercises successively. To start with, you may find it impossible to keep your mind focused for more than a few minutes. Reading the topic Reflecting on the Benefits of Mental Training we can get an immediate benefit is that practice gives us a brief respite from the often obsessive worrying, calculating, and fantasizing with which our minds are habitually occupied. Then you can learn Some Formal Practices: focused attention, present-moment awareness, training in compassion and loving-kindness, cultivating equanimity, rejoicing in the example of others and dealing with affective attitudes and emotions. Obstacles to Good Mental Cultivation Practice will help you to underline that in mental cultivation the challenge is even greater, since not only is the goal of our endeavor mental, but both the medium through which we practice and the domain in which the practice occurs are also mental. The Question of Progress makes us maintain an attitude of humility and seek to overcome them without anger. In the topic, The Joy of Mental Training makes us to the mind that we should never force ourselves to practice and we should try to take delight in our practice. And the last topic of the book Impact on Daily Life explains that when we experience issues in our day to day lives, as every one of us do now and again, the act of mental mindfulness can help us pick up a more practical viewpoint on what is bringing on us trouble.
All in all, I can say that even the individuals who are religious might not have disguised their qualities. Such disguise is not increased through instructions coordinated at the superego and starting "thou shalt" or "thou shalt not." Rather, it includes the grasping of one's qualities at a cell level, with the goal that they enter into our exceptionally center and turn into an internal establishment coordinating each activity.
Morales might be one feature of religion yet we don't need to subscribe to a specific religion keeping in mind the end goal to develop an individual and social moral introduction. The Dalai Lama - in spite of the fact that he presents Buddhist statutes with respect to moral activity, levels of comprehension and sorts of liberality - takes a no mainstream approach. Plainly, and with an uncommon mix of effortlessness and significance, he portrays states of mind and practices that can empower us to live all the more deliberately, sympathetically and morally.
For me, the most important part of Beyond Religion is Dealing with Destructive Emotions, in light of the illuminating direction, the Dalai Lama presents concerning the procedure of taking our internal monsters. Nearly as informative are his parts on care and contemplation, in which he acquaints homes with help us further mindfulness and self-authority. The foundation of his theory of moral living is based upon effectively advancing the positive inward characteristics of the human heart that emerge from our center aura toward empathy, and figuring out how to battle our more damaging affinities. He additionally lets us know that Disarmament is empathy by and by. What is required, subsequently, is both inward demobilization, at the level of our individual contempt, partiality and bigotry, and external demilitarization, at the level of countries and states.
I falter to raise feedback of so remunerating and all around created a book - and without a doubt, what takes after is less feedback than it is an affirmation of dim and premonition features of our minds that I wish the Dalai Lama would investigate in more profundity. He was raised to be an otherworldly pioneer, to over and over develop his aim and ability to carry on with a moral life and expect the backward and damaging aspects of himself - notwithstanding impossible abominations executed upon his kin and country. In any case, for a hefty portion of us who needed such a childhood, the vitality of old and regularly oblivious propensities and edifices might too as often as possible overwhelm our delicate goals. The procedure of growing even the simplest level of care and self-dominance is meticulously moderate.
References
Norman, A. & Dalai Lama, H. H. (2011). Beyond Religion. Boston: Houghton Mifflin Harcourt.
