"Dalai" means "ocean" in the Mongolian language - in the sense of "Great" (the ruling khans after Chinggis bore the title Dalai Khan), "lama" (bla ma) in Tibetan is equivalent to the Sanskrit word "guru" and means "teacher". According to Tibetan Buddhism, the Dalai Lama is the reincarnation of the bodhisattva Avalokiteshvara (Tib.: Chenrezig), the bodhisattva of compassion.

In 1578, the ruler of the Tumet Mongols, Altan Khan, together with his people, accepted Buddhism from one of the highest lamas of the Gelug school - Sonam Gyatso - and gave him the title Dalai Lama. The V Dalai Lama, having secured the support of the Oirat-Khoshut ruler Gushi Khan, was able to unify Tibet in the 17th century. From then on, the Dalai Lamas continued to rule the country until the invasion of Chinese troops in 1949 and the complete capture of Tibet in 1959. The 14th Dalai Lama fled to India, where until 2011 he was the de facto head of the Tibetan government in exile. In 2011, he announced that he was renouncing secular power, which was being transferred to the Chairman of the Government in Exile (kalon tripa).

After the death of the Dalai Lama, the monks organize a search for his next incarnation (tulku, Tib. sprul sku), a small child who must have certain characteristics and pass tests. The new incarnation of the Dalai Lama is being searched for characteristic features among boys born no earlier than 49 days after the death of the last Dalai Lama and no later than two years from the date of his death. Then the child goes to Lhasa, where he undergoes training under the guidance of experienced mentors.

The second spiritual leader, the Panchen Lama, is partially responsible for finding the reincarnation of the next Dalai Lama, and vice versa. When searching for the Panchen Lama, the final decision must be made by the Dalai Lama. This tradition dates back to the time of the Fifth Dalai Lama Lobsang Gyatso, who named his mentor Lobsang Choekyi Gyaltsen, a scholar from Tashilhunpo Monastery in Shigatse, Panchen. The Dalai Lama and the Panchen Lama are connected like a teacher and a student: the one who is older is the teacher, the one who is younger is the student.

In 1793, the Chinese Emperor Qianlong promulgated the “Highly approved charter for putting things in order in Tibet (of 29 articles), which provided for the ritual of drawing lots from the Golden Vase to select a boy reincarnation of a living Buddha. This was done in order to avoid data manipulation when finding a successor to the Dalai Lama.

However, history has also recorded mistakes with the choice of the Dalai Lamas, as the current ruler of Tibet admitted. For example, the story of the VI Dalai Lama is known, who, despite all his abilities, refused to take monastic vows, preferring the worldly life of a poet with all the ensuing consequences for a creative person. However, after his death, they still did not choose a new sixth Dalai Lama (although many refused to recognize him as a certain rebirth).

In the history of Tibet, 14 holders of the title of Dalai Lama are known. All of them, according to the doctrine of reincarnation accepted in the Lamaist world, are the embodiment of the same Dalai Lama, who consistently existed in each of them.

In 1989, the 14th Dalai Lama received the Nobel Peace Prize for his work leading to the peaceful liberation of Tibet.

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The current Dalai Lama XIV in March 2011 announced his resignation as the political leader of Tibet, remaining only the religious head. He handed over his powers to 44-year-old Lobsan Sangay. This event caused a split in Tibetan society, as it threatened the very institution of the Dalai Lamas, but Tenzin Gyazo said that in the future, Tibetans will decide for themselves whether there will be a need for Dalai Lamas.

Foundation for the Preservation of Cultural and philosophical traditions Tibetan Buddhism “SAVE TIBET” under the spiritual guidance of Telo Tulku Rinpoche brings to your attention a new program book by His Holiness the Dalai Lama, “More than Religion. Ethics for the whole world." In it, the spiritual leader of Tibetan Buddhism continues the theme of a purely secular approach to ethics and the dissemination of basic universal values, implying respect for all religions and beliefs, including atheistic ones. The Dalai Lama first outlined these ideas in the best-selling book Ethics for the New Millennium and has since tirelessly developed them, convinced that no single religion can satisfy the needs of all people - their inclinations are too different for this. The Dalai Lama believes that the reason for many of the difficulties that humanity continues to face in the 21st century is that we pay too much attention to material assets, forgetting about such important qualities as compassion and patience. In the book “More than Religion. Ethics for the Whole World" The Dalai Lama gives practical instructions on how to learn to control your mind, manage your emotional states and make moral values ​​an integral part of your life, not only for your own benefit, but also for society as a whole.

Dalai Lama
More than religion. Ethics for the whole world.
Published in agreement with Aitken Alexander Associates Ltd.
and The Van Lear Agency LLC

Translation from English by N. Inozemtseva. General editing by Yu. Zhironkina
Proofreader I. Moskalenko
Cover design by I. Serdyukov
Layout S. Hos

ISBN 978-5-905792-18-2
M.: “Let's Save Tibet” Foundation, 2016.
224 pp., hardcover

You can purchase the book at a discounted price in the Buddhist online store dharma.ru

For wholesale orders (from 100 copies), please contact the publishers at: russia@site

We bring to your attention the first chapter of the book Rethinking Secularism, in which the Dalai Lama explains why, as a Buddhist monk himself, he turns to the topic of secular ethics.

Intrinsic values ​​in the age of science

I have dedicated my life to religion, but religion alone cannot solve all our problems.

Not long ago I attended the official opening ceremony of a new Buddhist temple in Bihar, one of the most populous and poorest states in northern India. The Chief Minister of Bihar, my old friend, gave a wonderful speech in which he expressed confidence that the state would now begin to prosper, because the blessing of the Buddha would be with it. When it was my turn to speak, I remarked, half jokingly, that if the prosperity of Bihar depended on the Buddha's blessing alone, it would have come long ago! After all, this is where the holiest place for Buddhists is located - Bodh Gaya, where the historical Buddha achieved full awakening. If we want to achieve real change, then the blessing of the Buddha, no matter how powerful it may be, or prayers alone are not enough for us. We must act. And here we cannot do without the abilities and efforts of the Chief Minister and other people like him!

I don't mean to say that blessings and prayers are useless. On the contrary, I believe that prayer provides invaluable psychological help. However, it is also true that seeing its tangible fruits is often not so easy. When it comes to getting a concrete, immediate result, modern science, for example, turns out to be much more effective than prayer. Several years ago I was sick, and the thought of people praying for me certainly brought me comfort. But I must admit that I was much more encouraged by the fact that the hospital in which I was staying was equipped the latest equipment to cure my illness!

Over the past two hundred years, humanity has made impressive strides in mastering various aspects of the material world. In light of this progress, it is not surprising that many today wonder whether religion is really necessary. What was previously only dreamed of - the eradication of diseases, space travel, computers - has become a reality thanks to science. So it’s quite understandable why today everything more people They place all their hopes in science and even believe that the material resources it provides can bring them happiness.

But while I understand that science can shake faith in some aspects of traditional religion, I see no reason why scientific advances should also undermine our beliefs about intrinsic or spiritual values. On the contrary, in the era of science, the need for internal values ​​becomes more urgent than ever.

Ideally, if we want to make a convincing case for inner values ​​and moral lifestyles, then, living in the age of science, we should present our position using exclusively scientific terms. And although this cannot yet be done on the basis of rigorous research data alone, I am confident that over time we will receive increasingly reliable evidence of the importance of internal, moral values.

I am, of course, not a scientist, and exposure to modern scientific disciplines was not part of the education I received as a child. However, since I have been living in exile, I have done a lot to make up for lost time. For more than thirty years, I have regularly met with researchers and experts in a variety of scientific fields, including physics, cosmology, biology, psychology, and, more recently, neuroscience.

In the contemplative traditions of all religions, exploration of the world of human consciousness and inner experiences plays a large role, so one of my goals at such meetings is to become familiar with how science explains phenomena such as thoughts, emotions and subjective experiences.

Today, science in general, and especially neuroscience, is increasingly interested in issues of the functioning of consciousness and emotions, which were previously almost not dealt with. This makes me optimistic. I'm also very happy latest changes in the scientific methodology applied in these fields, through which the traditional scientific principle of objective third-party verifiability of results is now applied to the study of subjective experiences. An example of this approach is the work of my late friend Francisco Varela in the field of neurophenomenology.

Besides me with for a long time concerns the question of the possibility of scientifically substantiating the impact of contemplative practice and the conscious development of such qualities as compassion, loving-kindness, attention and peace of mind. It always seemed to me that if science could confirm not only the reliability, but also the beneficial results of such practices, then they could be introduced even through the general education system.

Fortunately, there is now ample evidence from evolutionary biology, neuroscience, and other fields to suggest that even from the most rigorous scientific perspective, selflessness and concern for others are not only in our own self-interest, but are even, in a sense, inherent in biology. human nature. I believe that such evidence, combined with reflection on our personal experiences and simple common sense, can make a strong case for the education of fundamental human values ​​without any reliance on religious principles or faith. And I only welcome this.

Appeal to secularism

The above constitutes the basis of what I call secular, or secular, ethics. I know that some people, especially among my brothers and sisters who profess Christianity and Islam, are not very comfortable with the term “secular” when I use it. For some, this very word means a complete denial of religion, or even a completely hostile attitude towards it. It may seem to them that by using it, I am thereby advocating the exclusion of religion from ethical systems, or, moreover, from any spheres of public life. I mean something completely different. In my understanding of the word “secular” I start from the meaning that is usually attached to it in India.

Modern India has a secular constitution and prides itself on being a secular state. In India, the word “secular” not only does not carry any connotation of rejection of religion or believers, but on the contrary implies deep respect and tolerance for all faiths. It also signifies acceptance and impartiality, which extends to non-believers as well.

This understanding of the word "secular" - implying mutual tolerance and respect for all faiths, as well as non-believers - is rooted in the particular historical and cultural past of India. Likewise, the Western understanding of the term seems to me to have its origins in European history. I am not a historian and certainly not an expert in this matter, however, it seems to me that as science rapidly developed in Europe, the desire for greater rationalism also grew. And rationalism, among other things, required the rejection of what then seemed like outdated superstitions. Since then, for many radical thinkers, turning to rationalism has entailed and entails the abandonment of religious faith. A clear example of this French Revolution, which became the embodiment of many new ideas of European enlightenment and at the same time had a strong anti-religious orientation. Undoubtedly, the denial of religion had an important social background. Religion was treated as something conservative, associated with tradition; in people's perceptions it was directly associated with the old regimes and their shortcomings. This historical background is the reason why, for more than two hundred years, many prominent thinkers and reformers in the West have viewed religion not as a means of human liberation, but as an obstacle to progress. Marxism, one of the most influential secular ideologies of the twentieth century, even denounced religion as the “opium of the people,” which had tragic consequences when communist regimes in many countries around the world began to subject religions to brutal repression.

I think it is precisely for these historical reasons that the idea of ​​secularism in the West is so often perceived as hostile to religion. Secularism and religion are often seen as opposing and mutually exclusive positions, and there is a fair amount of suspicion and hostility between their adherents on both sides.

Although I cannot agree that religion hinders the development of humanity, I still believe that anti-religious sentiments are understandable in historical context. As unpleasant as it may be to admit, history teaches us that at one stage or another, almost all religious institutions and adherents of various faiths have engaged in exploitation. Religion has also often been used as an excuse to start conflicts and oppress people. Even Buddhism, with its teachings of non-violence, cannot be completely freed from such accusations.

Therefore, if behind the negative attitude towards religion, in the West or anywhere else, there is a desire for justice, then such a point of view should be respected. Moreover, it can be said that those who point out the hypocrisy of religious people who violate their own proclaimed moral principles, and those who rebel against injustices perpetrated by clergy or religious institutions, are actually strengthening spiritual traditions and benefiting them. However, in assessing such remarks, it is necessary to distinguish between criticism directed against religion as such and against religious institutions, which are not the same thing. In my opinion, the concepts of social justice in no way contradict the principles held by religions, since all great spiritual traditions are committed to preaching the most positive of human qualities and cultivating such values ​​as kindness, compassion, forgiveness, patience and integrity of the individual .

Secularism in India

Personally, the word “secularism” does not evoke fear in me. On the contrary, it reminds me of the authors of India's secular constitution, Bhimrao Ramji Ambedkar and Rajendra Prasad, whom I had the honor of knowing personally. They strongly supported secularism not in an effort to get rid of religion, but rather to formalize religious diversity in India. Mahatma Gandhi, the inspirer of the Indian Constitution, was himself a deeply religious man. During the prayer meetings he held daily, texts from scriptures and chants of all the main spiritual traditions of the country. This remarkable example is still followed in public ceremonies in India.

Religious tolerance, which Gandhi embodied, was not something new in India. She has ancient history, going back more than two millennia. Proof of this is, for example, stone columns dating back to the reign of Emperor Ashoka in the 3rd century BC. The inscription on one of them instructs “show respect for the religion of another person, for in this way you will strengthen the foundations of both your own and others’ faith.” In addition, Sanskrit literature brought to us a classical culture, which was characterized by intellectual tolerance and a rich tradition of debate. In India, many philosophical positions have been the subject of heated discussions since ancient times. Even views that strongly resemble modern materialism and atheism occupy an honorable and respected place in the history of Indian spiritual traditions. In classical philosophical works one can find many references to the Charvaka school, whose followers denied the existence of any God, soul or afterlife. Representatives of other movements often fiercely criticized the views of Charvaka for nihilism, which did not prevent them, however, from taking seriously its radical materialist position as a philosophical teaching, and calling the founder of this school a rishi (sage). Adherents of the Charvaka ideas also enjoyed a certain recognition and respect among some Indian rulers, many of whom showed amazing tolerance towards other religions. One example of this approach is the Muslim emperor Akbar, who held conversations with followers of Hinduism, Christianity and other religions.

Some time ago I had a very insightful conversation on this topic with former Deputy Prime Minister of India Lal Krishna Advani. He suggested that India owes its remarkable success in maintaining a secular democracy to its centuries-old culture of tolerance, diversity and debate. I'm sure he's right. Today most Indians practice Hinduism, but many other religions are very widely represented in India. This country has the second largest Muslim population in the world - a fact not appreciated by many in the West; at the same time, it is home to millions of Sikhs and Christians, as well as large communities of Jains, Buddhists, Zoroastrians and Jews. In fact, there are so many ethnic and religious minorities here that it would be difficult to list them. On top of that, in modern India, people speak hundreds of different languages. In the midst of this amazing human diversity, on the streets of Indian cities you can often see a Hindu temple and a Muslim minaret standing next to each other. And in most villages among the residents there are representatives of several religions.

Not long ago I met with a scientist from Romania who, while conducting research, visited many Indian villages. He told me about a Muslim settlement in Rajasthan where there were only three Hindu families. Contrary to the scientist’s expectations, the members of these families did not experience any fear or apprehension. I believe his surprise is a result of the Western media which paints an inaccurate picture of communal relations in India. There have indeed been instances of violent clashes between members of different groups of people, but it would be a mistake to judge the situation throughout the subcontinent based solely on these unfortunate events. Despite such isolated episodes, India, with all its diversity, generally maintains peace and harmony in society. It is clear that the ancient Indian teaching of ahimsa, or non-violence, is thriving and serves as the cornerstone of the peaceful coexistence of all faiths in the country. This is a remarkable achievement and others could learn from it.

Tolerance in the era of globalization

Sometimes I call myself a modern messenger of ancient Indian thought. Two important ideas that I try to spread wherever I go - the principles of non-violence and inter-religious harmony - have their origins in ancient Indian heritage. My homeland, of course, is Tibet. However, I believe that I have reason to call myself a son of India. Since childhood, my mind has been nourished by the classical examples of Indian philosophy. From the age of six, when I began studying monastic disciplines, most of the texts I was exposed to were written by Buddhist masters from India, many of them from the ancient Indian monastery of Nalanda. My body, in turn, has been nourished from the early years of my adult life by Indian food - rice and dal (lentils).

So I am happy to share and promote the ideas of Indian secularism in every possible way, because I am convinced that they can bring great benefit to all humanity. In today's interconnected and global world, we are accustomed to people of different worldviews, religions and races living side by side. This often strikes me when traveling, especially to Western countries. For a large proportion of people, it can be assumed that their neighbor, colleague or employer speaks a different language, eats a different food and practices a different religion than themselves. And, most likely, this will be the case.

This means that we urgently need to find ways to cooperate with each other in a spirit of mutual acceptance and respect. Because while many people enjoy living in a cosmopolitan atmosphere where they can come into contact with a wide range of different cultures, there are no doubt many who find it difficult to live next to people belonging to a different culture and speaking a different language. This can cause misunderstandings, fear and hostility, and in the worst case, result in open hostility and give rise to new ideologies of discrimination based on race, nationality or religion. Unfortunately, we see that social tension is a fairly common phenomenon throughout the world. Moreover, existing economic migration is likely to further exacerbate this problem.

In this environment, I believe it is vital that we find a truly balanced and universal approach to ethics, intrinsic values ​​and whole person education that transcends religious, cultural and racial divides to address fundamental human qualities. I call this search for a balanced, universal approach the project of creating a secular ethic.

I must admit that in the process of developing this approach I meet people who, although they agree with my explanation of secularism in the Indian sense of the word, nevertheless doubt the wisdom of separating ethics from religion. Some theistic traditions are so distrustful of the attempt to separate the two that I have been asked several times not to use the word “secular” in public discourse on ethics. Quite obviously, there are people who sincerely believe that the separation of ethics from religion in itself huge mistake, which gives rise to many social and moral problems in modern society: family breakdown, a growing number of abortions, sexual promiscuity, alcoholism, drug addiction and others. For them, these problems are a direct consequence of society’s loss of religion, the only foundation on which internal values ​​are based. People who have faith and live in accordance with ethical standards are so tightly linked, it is difficult to even think that religion and ethics can be separated. Those for whom there is no truth outside of God believe that only God can force people not to violate ethical principles. They argue that in the absence of God as a guarantor, relative truth is possible at best - when what is true for one will not be so for another. Under these conditions, there is no way to distinguish right from wrong, good from bad, and there is no reason to restrain oneself and one's inner destructive impulses or to cultivate inner values.

While respecting this point of view, I nevertheless do not share it. I do not agree that ethics must necessarily be based on religious principles or faith. On the contrary, I am firmly convinced that ethical behavior may appear as a natural and logical consequence of the very fact that we are all human and live on the same planet.

Religion and ethics

Although this book is not about religion per se, I believe that in the interests of mutual understanding and respect between those who have faith and those who do not, some attention should be paid to the relationship between religion and ethics.

For thousands of years, religion has been the cornerstone of human civilization. It is quite natural that caring for others and all the internal qualities that flow from it - kindness, honesty, patience and the ability to forgive - have long been described mainly in religious terms. In all the major religious traditions of the world, both theistic and non-theistic, these qualities, along with self-discipline, the ability to be content with little and generosity, are glorified as the surest way to fill life with meaning and content. This is not surprising. Since religion deals primarily with the realm of the human spirit, it is logical that the cultivation of these qualities - so beneficial both to our own spiritual well-being and to the well-being of others - should be an integral part of any religious practice.

In general, the belief systems on which world religions rely to justify the importance of certain internal qualities can be divided into two categories.

The first includes theistic traditions such as Hinduism, Sikhism, Zoroastrianism, Judaism, Christianity and Islam. In their ideas about ethics, these religions ultimately proceed from their inherent understanding of God as the creator and absolute basis of all things. From a theistic perspective, the entire universe is part of divine creation and design, and therefore the very fabric from which creation is woven is sacred. And since God is infinite love, or infinite compassion, love for one's neighbor is a continuation of love for God and service to him. In many theistic traditions we find the belief that divine judgment awaits us after death, and this is another strong incentive for self-restraint and caution in earthly life. For a sincere believer, submission to God can play a significant role in weakening selfishness and thereby laying a solid foundation for a moral and even altruistic worldview.

The second category includes non-theistic religions, including Buddhism, Jainism and one of the branches of the ancient Indian philosophical school Samkhya. They do not believe in divine creation, instead the law of cause and effect is the central principle, and the universe is considered to be without beginning. In the absence of a creator as the basis for moral life and the cultivation of internal values, non-theistic religions base ethics on the concept of karma. The Sanskrit word karma simply means action. Thus, when we talk about karma, we mean all intentional actions performed with the help of body, speech and mind, and when we talk about the fruits of karma, we mean the consequences of such actions. The doctrine of karma is based on observation of the law of causal dependence, which is perceived as one of the laws of nature. Any intentional action, word or thought entails a potentially endless stream of consequences. When combined with the idea of ​​rebirth and subsequent lives, this understanding becomes a strong foundation for morality and the cultivation of inner values. For example, one of the key Buddhist teachings on developing compassion in order to establish an emotional connection with all beings suggests thinking that they were all once - in one of countless past lives - we were our mothers.

Thus, justifying the need for moral consciousness and the education of internal values, all religions, to a certain extent, proceed from a metaphysical (that is, one that cannot be confirmed experimentally) understanding of the world and the idea of ​​posthumous existence.

And if in many theistic religions the doctrine of divine judgment underlies the teachings of morality, then in non-theistic religions the doctrine of karma and future lives plays the same role.

In the context of religion - theistic or non-theistic - metaphysical understanding is of great importance, since it is the basis of not only the determination to lead a moral life, but also such concepts as salvation or liberation. In fact, for a person who practices religion, a moral lifestyle and the highest spiritual aspirations are inseparable.

I am not one of those who believes that humanity will soon be able to do without religion entirely. On the contrary, in my opinion, faith can make us better people and can be extremely beneficial. By offering a vision of human life that transcends the mortal physical existence, religion brings hope and strength to those in distress. The value of the world's major religions is discussed in some detail in my previous book, My Journey into the World of Spiritual Traditions. On the fundamental kinship of religions." But no matter how good the role religion plays - uniting people, giving them spiritual guidance and bringing them comfort, setting an example of the right life that one can strive to imitate - I do not believe that spiritual life is impossible without it.

How then can one justify the need for ethics and the cultivation of good internal qualities? What to rely on in the search for spiritual values ​​in the era of science, when religion seems meaningless to many? How to encourage yourself to live a moral life without resorting to traditional beliefs?

In my opinion, although people can live without religion, they cannot do without spiritual values. Therefore, my argument for the independence of ethics from religion is quite simple. In my understanding, spirituality has two aspects. The first is basic human spirituality, which is responsible for our spiritual well-being, by which I mean inner (mental and emotional) strength and resilience. This aspect is not dependent on religion, it arises from our natural predisposition to show compassion, kindness and care for others. The second aspect can be called spirituality arising from religion - we acquire it through upbringing and culture, and it is associated with certain beliefs and practices. These two aspects relate to each other like water and tea. Ethics and intrinsic values ​​without religious content are like water: we need them every day to keep us healthy and contribute to our survival. Ethics and inner values ​​based on religion are more akin to tea. Tea is mostly water, but there are other ingredients—tea leaves, spices, perhaps sugar, and in Tibetan tea, salt—that make it more nutritious, nourishing, and make us want to drink it every day. But no matter what recipe we take, the main ingredient in tea is always water. And if we can live without tea, we cannot live without water. Similarly, we are born without religion, but from the very first day we need compassion.

We see that basic human spirituality is primary to religion. Regardless of whether we have religious beliefs, everyone has an innate tendency towards love, kindness and warm feelings. By nourishing this essential source of humanity—by cultivating those best inner qualities that we value so much in others—we begin to live a spiritual life. Thus we are faced with the difficult task of establishing ethical principles and promoting inner values, keeping pace with the scientific era, but at the same time not forgetting the deeper needs of the human spirit, the satisfaction of which many find in religion.

Human nature as the basis of ethics

In different cultures and philosophical systems, and indeed among people in general, there is no unity regarding the main direction of human nature. Instead, we encounter many different opinions. To keep things simple, at one end of the spectrum are those who believe that humans are naturally violent, aggressive, and competitive; on the other are those who claim that we are primarily characterized by meekness and kindness. The majority, in assessing our qualities and inclinations, is located between these two extremes, leaning in one direction or the other. In general, if we believe that human nature is dominated by destructive tendencies, then we are likely to base ethics on factors external to ourselves. In our understanding, ethics will be a way to restrain destructive tendencies in the name of some greater good. If, for us, human nature is rather oriented towards goodness and the desire for a peaceful life is inherent in man, then we can consider ethics as a completely natural and rational means for revealing our innate potential. In this case, ethics is not a set of rules that must be obeyed, but principles of internal self-government that allow us to develop those aspects of our nature that we believe contribute to our own good and the good of others. My ideas are consistent with the second approach.

Two Basic Principles of Secular Ethics

I am convinced that if we decide to take an inclusive approach to secular ethics that is most likely to be acceptable to everyone, we will only need to recognize two basic principles. Both of these principles are easy to understand, based on our common human experience and common sense, and both of them are confirmed by modern scientific research, especially in the fields of psychology, neuroscience and clinical medicine. The first is that we all belong to the human race, we all strive for happiness and do not want to suffer. The second is interdependence, a key characteristic of the reality in which humanity exists; reality, which also implies that from a biological point of view we are social animals. From these two principles, we can learn to appreciate the inextricable connection between our own well-being and the well-being of others, and develop a sincere concern for the well-being of others. I am confident that together they can become the basis on which moral consciousness can be built and inner values ​​can be nurtured. It is these values ​​that allow us to feel our connection with others; only by going beyond the narrow framework of self-interest do we find meaning and purpose in life and experience satisfaction from it.

Before embarking on a systematic exposition of how I see this secular approach, it would be appropriate to briefly explain why I became interested in this issue, what motivated me and what influenced the formation of my ideas.

From early childhood I became a Buddhist monk and was raised in the Tibetan Mahayana tradition. It was in this context that my ideas about ethics and other matters, such as human nature and the pursuit of happiness, took shape. In terms of personal daily practice, the deepest influence on my approach to ethics has been the writings of the ancient Indian Nalanda tradition, which combines philosophical analysis, moral living, and meditation. However, by presenting this book to the attention of readers, I do not at all seek to increase the number of Buddhists! On the contrary, when I am asked to give teachings on Buddhism in Western countries, I often say that I believe it is better for people in general not to accept a religion that is not closely related to the culture in which they grew up and the education they received. Such a transition is fraught with difficulties and can plunge a person into confusion. I am driven only by the desire to help make humanity better. If the tools offered by my own tradition can benefit non-Buddhists, I think they are worth adopting. However, while writing this book, I had absolutely no thought about promoting my religion. Instead, I encourage readers to do their own research. And if the insights gleaned from the classical philosophical heritage of India turn out to be of good help to you, great! If not, no big deal.

So, in the following chapters I express my thoughts not as a Buddhist or even as a believer, but simply as a representative of the seven billion population of the planet who is not indifferent to the fate of humanity. May my work help humanity have a future, and may it be bright.

VIDEO ON THE TOPIC

Translation: Yulia Zhironkina
Video: Igor Yancheglov, Roman Sukhostavsky

On April 16, 2016, a meeting between the famous Buddhist scholar and Columbia University professor Robert Thurman and the Russian playwright and director Ivan Vyrypaev took place in Moscow. The dialogue between two bright thinkers of our time is based on the programmatic publications of His Holiness the Dalai Lama XIV, and in particular the latest book “More than Religion. Ethics for the whole world." In a live dialogue, the participants spoke about His Holiness the Dalai Lama, and also touched upon a wide range of issues about religion and interreligious dialogue, ethics and human values, philosophy, science and education in modern world. Professor Robert Thurman's visit to Russia was organized by the Save Tibet Foundation under the leadership of the honorary representative of the Dalai Lama in Russia, Mongolia and the CIS countries, the head of the Buddhists of Kalmykia, Telo Tulku Rinpoche.

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Negative emotions can arise in anyone. Everyone has problems, stressful situations, difficult days... All this pumps a ton of vital energy out of a person, makes him lethargic and tired, doomed and sick. Because of negativity, quarrels with loved ones, rude communication with others, curses between people and hatred of the whole world arise.

A crisis situation is characterized by internal or external events that make the usual pattern of life impossible. As a rule, such changes are accompanied by negative feelings and thoughts, and the emergence of a new life status. A crisis period makes it necessary to reconsider life, change priorities and values. This is a time of change.

Everyone had problems associated with low mood, stress, and lashing out at loved ones over trifles. This must be dealt with, as it can cause discomfort to the human body. After all, physical and psychological health are interconnected.

The 14th Dalai Lama believes that a person who possesses the following six qualities is able to have the greatest influence on others. It is important to know these qualities in order to be able to develop them in yourself, and then constantly improve them. Let's list them.

Quality 1. Composure

Composure is a very important mental factor, which means calmness of mind. This character trait could also be called emotional balance. A cool-blooded person is responsive, calm, and able to impartially assess what is happening. Composure is often associated with the absence of dependence on passionate desires and irresistible aspirations. This quality may not be entirely consistent with the dynamic nature of business, but a leader who possesses it creates trust in himself - and this is the most important aspect of leadership.

Quality 2. Generosity

The effective work of senior management has great value for the success of the company, but real results can only be achieved through the joint efforts of all its employees. A leader who seeks to take all the credit and success to himself destroys the motivation of others. A good leader does not skimp on praise when it is appropriate.

Quality 3. Ethical Discipline

The best way to lead your company is to lead yourself first. Learning self-discipline is not the easiest task. The Dalai Lama calls ethical discipline “taming the mind.” An undisciplined mind is like an elephant: if left out of control, it will destroy everything around it. The main task is to curb negative motives and emotions. Before you do anything, you need to free yourself from negative thoughts to be able to react freely to what is happening.

Quality 4: Patience

Patience, which must be cultivated, is the only way to be prepared for the occurrence of provoking circumstances such as hostility, criticism or disappointment. In the case of anger, patience does not mean the ability to suppress it, but the ability to remain calm in a situation where this feeling may overwhelm you.

Quality 5: Passion

Our level of passion depends on the importance of the goals we strive to achieve and our motivation to do so. We are all familiar with the phrase “enthusiasm is contagious” - it means that a person has huge reserves of energy that is released under the influence of enthusiasm. The ability to generate such enthusiasm is one of the most important characteristics of a leader.

Quality 6: Focus

By focus, the Dalai Lama means a person's ability to focus his mental energy on one problem. As a rule, people cannot concentrate and their attention switches from one object to another. They spend a lot of time remembering the past, worrying about the future, and thinking about relationships with colleagues or family members. Leaders are not immune to this either. However, people who are unable to focus their minds on one issue, which is necessary to improve the quality of decisions made, cannot be leaders. The XIV Dalai Lama spoke about these qualities in his book “The Path of a True Leader.” Buddhists believe that the Dalai Lamas are incarnations on earth of the Bodhisattva - a person who becomes a Buddha on earth for the benefit of all beings. Dalai Lamas are born here to serve the people. Each subsequent Dalai Lama is the embodiment of the previous one.
His Holiness the 14th Dalai Lama is one of the world's most famous leaders. His name ranks with such names as Mahatma Gandhi, Martin Luther King and Nelson Mandela - all of whom achieved their goals without resorting to violence. The 14th Dalai Lama led an unrecognized government in exile for many years. He is a diplomat, laureate Nobel Prize peace. Many universities around the world have awarded the Dalai Lama an honorary doctorate in recognition of his brilliant work in promoting peaceful resolution of international conflicts. He is an example of how to remain calm in a critical situation. And that is why people all over the world listen to the words of this Buddhist monk.
During his life in the West, the XIV Dalai Lama initiated many international conferences and round tables on issues of science, politics, and business. The Dalai Lama believes that “religious leaders, with their ability to look to the future, must take part in the discussion of global business and economics.” In The Way of the True Leader, he writes: “At first glance, there is a big difference between business and Buddhism, but their common denominator is the meaning that a person’s happiness can have for them. A company that does not have happy employees, customers and shareholders is ultimately doomed to fail.”
The Dalai Lama often says: “I am just a simple Buddhist monk, nothing more, nothing less.” This is how he lives his life: he wakes up at 4 am, meditates, reads prayers and maintains a strict schedule of meetings, audiences and ceremonies. He ends each day with prayer.
“I lost my freedom when I was 16 and became an exile at 24. Throughout my life I have experienced many difficulties. Nevertheless, I maintained my presence of mind,” says the 14th Dalai Lama.
Dalai Lama XIV "The Path of a True Leader"

The ways of the Lord are mysterious. Anyone who seeks advice will always find the answer. So, in my search for truth, I came across the teachings of Tibetan monks, which contain an invaluable storehouse of worldly wisdom. Simple words always closer to the heart and soul. Therefore, the words of the Dalai Lama reach every person and change his attitude towards himself, towards others and, most importantly, towards the world.

Dalai Lama This is a unique title and honorable status. In the modern world, Dalai Lama is the title of the ruler of Tibet. In the past, the Dalai Lama was considered a reincarnation of the Bodhisattva. Bodhis?ttwa. "a being with an awakened consciousness", the term consists of two words - "bodhi" and "sattva") - in Buddhism, a being (or person) possessing bodhichitta who has made the decision to become a Buddha for the benefit of all beings.

Translated from Mongolian, "Dalai" means "ocean", "Lama" (bla ma) in Tibetan is equivalent to the Sanskrit "guru" and means "teacher".

The title of the Dalai Lama is transferable. After the death of the Dalai Lama, the monks organize a search for his next incarnation. Usually this small child, which must have certain characteristics and pass tests. The search usually takes several years. Then the child goes to Lhasa, where he undergoes training under the guidance of experienced lamas.

Currently, the holder of this honorary title is Dalai Lama XIV Tenzin Gyatso. He was born on July 6, 1935 in a small village called Taktser in the Dokham region of northeastern Tibet. He left his parents' house and headed to Lhasa. The enthronement ceremony of the XIV Dalai Lama took place on February 22, 1940.

Unlike his predecessors, His Holiness traveled extensively to the countries of the East and West. He visited 41 countries, met with politicians, clergy, cultural figures, and businessmen. He is the author, some of the most worthy ones you can find in ours.

TENJING GYATSO: “I FEEL, I KNOW, THAT THE WORLD IS BECOMING A BETTER AND KINDER”

The wisdom of the 14th Dalai Lama Tenzin Gyatso only increases every year. His statements turn into aphorisms and parting words for those who want to be happy and live a happy life! His performances will be the head teacher different languages peace. They gather hordes of people who listen with bated breath to every word.
All speeches can be listened to or read on his website - http://dalailama.ru/

Famous sayings of the Dalai Lama

These lines spread all over the world and became very popular on the Internet.
Dalai Lama said:

1. Accept that great love and great success come with great risk.
2. When you lose, you don't lose your accumulated experience.
3. Follow the eternal three rules:
a) Respect yourself
b) Respect others
c) Be responsible for your actions.
4. Remember that what you want is not always what you really need.
5. Learn the rules so you know how to break them correctly!!!
6. Don't let a little pride ruin a great friendship.
7. If you make a mistake, apologize.
8. Sometimes you need to listen to yourself in private.
9. Feel free, but don't violate boundaries.
10. Remember that sometimes silence is the best answer.
11. Live a decent life, so that later, in old age, you will have something to remember.
12. A loving atmosphere is a support in your life.
13. In disputes, talk only about the present, do not remember the past.
14. Share your knowledge. This is the way to achieve immortality.
15. Be gentle with the Earth. Love her
16. Once a year, go somewhere you've never been before.
17. Remember that the best relationships are those in which each half, no matter who she is with, remembers you.
18. Sometimes you have to give up what you want in order to get it.

The true meaning of life

We are guests on this planet. We're here for 90 or 100 years at most. During this time we must try to do something good, something useful. If you help others become happy, You will discover the true purpose of life, its true meaning.

Precious human life

Every morning, when you wake up, start with the thoughts: “Today I was lucky - I woke up. I am alive, I have this precious human life, and I will not waste it. I will focus all my energy on inner development, To open my heart to others and achieve enlightenment for the benefit of all beings. I will only have good thoughts for others. I won't get angry or think anything bad about them. I will do my best to benefit others.”

Correct landmarks

If you choose as a guide a person who is inferior to you in terms of merit, this will lead you to decline. If it becomes someone whose merits are comparable to yours, then you will remain at the same level. But if you decide to rely on a person who is superior in merit to you, then this will help you achieve a higher state.