“Instead of waging war on himself, it is surely better for a man to learn to tolerate himself, and to convert his inner difficulties into real experiences instead of expending them in useless fantasies. Then at least he lives, and does not waste his life in fruitless struggles.
If people can be educated to see the lowly side of their own natures, it may be hoped that they will also learn to understand and to love their fellow men better. A little less hypocrisy and a little more tolerance towards oneself can only have good results in respect for our neighbor; for we are all too prone to transfer to our fellows the injustice and violence we inflict upon our own natures.”
“I think that these three habits of mind, animisms, creationism, dualism, are present in all of us. They're not biological adaptations, they're accidents. But I think they're what make religious belief attractive and plausible and universal.”
“When people are less focused on self and the problems of the self, there is a kind of alleviation of stress. There’s nothing like reaching out and contributing to the lives of others to give a person, first of all a sense of significance and purpose.”
I suspect that in between times, when we are not consuming news, the majority of us are not meditating on recent foreign policy failures, or geopolitical strategy, or the operational range of helicopter gunships.
Instead, we remember what we have seen, and we daydream helplessly. . .
This is the nature of empathy, to think oneself into the minds of others. These are the mechanics of compassion: you are under the bedclothes, unable to sleep, and you are crouching in the brushed-steel lavatory at the rear of the plane, whispering a final message to your loved one. There is only that one thing to say, and you say it. All else is pointless. You have very little time before some holy fool, who believes in his place in eternity, kicks in the door, slaps your head and orders you back to your seat. 23C. Here is your seat belt. There is the magazine you were reading before it all began. . .
If the hijackers had been able to imagine themselves into the thoughts and feelings of the passengers, they would have been unable to proceed. It is hard to be cruel once you permit yourself to enter the mind of your victim. Imagining what it is like to be someone other than yourself is at the core of our humanity. It is the essence of compassion, and it is the beginning of morality.
“The first step is attention training. Attention is the basis of all higher cognitive and emotional abilities. Therefore, any curriculum for training emotional intelligence has to begin with attention training. The idea here is to train attention to create a quality of mind that is calm and clear at the same time. And this creates the foundation for emotional intelligence.”
Do you treat yourself as well as you treat your friends and family?
That simple question is the basis for a burgeoning new area of psychological research called self-compassion — how kindly people view themselves. People who find it easy to be supportive and understanding to others, it turns out, often score surprisingly low on self-compassion tests, berating themselves for perceived failures like being overweight or not exercising.
The research suggests that giving ourselves a break and accepting our imperfections may be the first step toward better health. People who score high on tests of self-compassion have less depression and anxiety, and tend to be happier and more optimistic. Preliminary data suggest that self-compassion can even influence how much we eat and may help some people lose weight.
This idea does seem at odds with the advice dispensed by many doctors and self-help books, which suggest that willpower and self-discipline are the keys to better health. But Kristin Neff, a pioneer in the field, says self-compassion is not to be confused with self-indulgence or lower standards.
“I found in my research that the biggest reason people aren’t more self-compassionate is that they are afraid they’ll become self-indulgent,” said Dr. Neff, an associate professor of human development at the University of Texas at Austin. “They believe self-criticism is what keeps them in line. Most people have gotten it wrong because our culture says being hard on yourself is the way to be.”
What I've come to learn is that the world is never saved in grand messianic gestures, but in the simple accumulation of gentle, soft, almost invisible acts of compassion, everyday acts of compassion. In South Africa they have a phrase called ubuntu. Ubuntu comes out of a philosophy that says, the only way for me to be human is for you to reflect my humanity back at me.
But if you're like me, my humanity is more like a window. I don't really see it, I don't pay attention to it until there's a bug that's dead on the window. Then suddenly I see it, and usually, it's never good. It's usually when I'm cussing in traffic at someone who is trying to drive their car and drink coffee and send emails and make notes. So what ubuntu really says is that there is no way for us to be human without other people. It's really very simple, but really very complicated.
During the Biafran war, we were caught in the war. It was my mother with five little children. It takes her one year, through refugee camp after refugee camp, to make her way to an airstrip where we can fly out of the country. At every single refugee camp, she has to face off soldiers who want to take my elder brother Mark, who was nine, and make him a boy soldier. Can you imagine this five foot two woman, standing up to men with guns who want to kill us?
All through that one year, my mother never cried one time, not once. But when we were in Lisbon, in the airport, about to fly to England, this woman saw my mother wearing this dress, which had been washed so many times it was basically see through, with five really hungry-looking kids, came over and asked her what had happened. And she told this woman. And so this woman emptied out her suitcase and gave all of her clothes to my mother, and to us, and the toys of her kids, who didn't like that very much, but—
That was the only time she cried. And I remember years later, I was writing about my mother, and I asked her, 'Why did you cry then?"
And she said, "You know, you can steel your heart against any kind of trouble, any kind of horror. But the simple act of kindness from a complete stranger will unstitch you."
“There is approaching—and it is not so far off as it seems—a world arranged by the wisdom hid in the human heart; a world that is the organization of a strong and universal kindness; a world redeemed from the fear of institutions and of poverty. Even now, derided and discouraged as it is, socially untrained and inexperienced as it is, if the instinctual and repressed kindness of mankind were suddenly let loose upon the earth, sooner than we think would we be members one of another, sitting around one family hearthstone, and singing the song of the new humanity.”
“Our culture is obsessed with perfection and with hiding problems. But what a liberating thing to realize that our problems, in fact, are probably our richest sources for rising to this ultimate virtue of compassion. Towards bringing compassion towards the joys and sufferings of others…Compassion can’t be reduced to sainthood any more than it can be reduced to pity…Compassion is equally at home in the secular as well as in the religious. So I will paraphrase Einstein and say that the future of humanity needs [the technology of compassion] as much as it needs all the others that have now connected us and set before us the terrifying and wondrous possibility of actually becoming one human race.”
“One thing that I think is pretty universal for stutterers is that since we have to deal with this every single day of our lives, I think that everyone will agree that it really teaches compassion.”
W.S. Merwin from “The Garden & the Sword,” an interview with Joel Whitney, Tricycle Magazine, Winter 2010:
I don’t think we have imagination apart from the environment. And I don’t think we have an existence apart from the environment either. And if the imagination isn’t about our existence, I don’t know what it’s about. It’s not about making money, that’s for sure.
…If you’re looking for neat formulaic answers in Dogen, you don’t find them. You don’t find them in Keizan, either. You have to come at them from a different part of your own mind. That’s the part of Zen practice that’s attractive to me. But it’s not unique to Zen. It’s there in Taoism. It probably was there in parts of the practice that became Greek Orthodoxy, that came out of the desert. The origins of all of those things are extremely ancient; they’re older than what we think of as the beginnings of Buddhism. The origin of Taoism may be completely on its own, but all of them go back to shamanism. And we don’t know know the history of shamanism; it’s all speculation. They link in my mind to things which are incredibly ancient.
…the link between the imagination—which to me is the great pinnacle of humanity, the imagination that makes the arts and makes compassion—is ancient in our species and goes way back. And it’s never been separate. And when you get any aspect of the culture that tries to separate it, it’s destructive and suicidal.
Take them away, names like Buddhism. I’m impatient with them. There’s something beyond all that, beneath all that that they all share, that they all come from. They are branches from a single root. And that’s what one has to pay attention to.
Song Dynasty painting in the Litang style illustrating the theme "Confucianism, Taoism and Buddhism are one." Depicts Taoist Lu Xiujing (left), official Tao Hongjing (right) and Buddhist monk Huiyuan (center, founder of Pure Land) by the Tiger stream. The stream borders a zone infested by tigers that they just crossed without fear, engrossed as they were in their discussion. Realizing what they just did, they laugh together, hence the name of the picture,Three laughing men by the Tiger stream.
What if you knew you'd be the last to touch someone? If you were taking tickets, for example, at the theater, tearing them, giving back the ragged stubs, you might take care to touch that palm, brush your fingertips along the life line's crease.
When a man pulls his wheeled suitcase too slowly through the airport, when the car in front of me doesn't signal, when the clerk at the pharmacy won't say Thank you, I don't remember they're going to die.
A friend told me she'd been with her aunt. They'd just had lunch and the waiter, a young gay man with plum black eyes, joked as he served the coffee, kissed her aunt's powdered cheek when they left. Then they walked half a block and her aunt dropped dead on the sidewalk.
How close does the dragon's spume have to come? How wide does the crack in heaven have to split? What would people look like if we could see them as they are, soaked in honey, stung and swollen, reckless, pinned against time?
“I must learn to love the fool in me, the one who feels too much, talks too much, takes to many chances, wins sometimes and loses often, lacks self control, loves and hates, hurts and gets hurt, promises and break promises, laughs and cries. It alone protects me against that utterly self controlled, masterful tyrant whom I also harbor and who would rob me of human aliveness, humility, and dignity but for my fool.”
“I think one of the best things we can do with religious faith is give people an appetite for difference. And the major world religions all have the resources for doing this, for getting people excited about people who are different from them.
It's not every brand, right, that exercises that prerogative, but in the scriptures and traditions of every world religion that has been successful on a grand scale, there is a story there about the love of difference.
Compassion toward difference. Caring for the strangers in your midst. Being able to see beyond superficial differences toward the essential commonalities.
Religion is also good at appealing to people's meaner sides and the more brutish side and the resources are there for both. So it's really up to those people who have a passion for reconciliation in their own faiths to make sure that the right tones are struck and the others are a little bit more muted.
…I wish we could come up with a completely new word for what this human trait is or maybe find some new way to talk about it so that we could unload a little bit of the baggage from the past, because some of the baggage is that it's sort of a namby-pamby thing that doormats do or wimps do.
You know, only sort of milquetoast types of people are interested in. But from everything I've managed to read and see and understand in my own work it's that forgiveness is a brawny muscular exercise that I kind of imagine someone with a great passion for life and a great hardy sort of disposition being able to take on.”
"We cannot avoid using power, Cannot escape the compulsion To afflict the world. So let us, cautious in diction And mighty in contradiction, Love powerfully."
“Now we mostly have monks and other religious figures preaching about these ideas [compassion training]. It's quite another thing to have a hard-nosed neuroscientist like me suggest that such training may have beneficial consequences for how we act toward others as well as promoting health. Most people accept the idea that regular physical exercise is something they should do for the remainder of their lives. Imagine how different things might be if we accepted the notion that the regular practice of mental exercises to strengthen compassion is something to incorporate into everyday life…I've been talking about happiness not as a trait but as a skill, like tennis. If you want to be a good tennis player, you can't just pick up a racket—you have to practice."
"Three passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and the unbearable pity for the suffering of mankind."
“The principle of compassion lies at the heart of all religious, ethical and spiritual traditions, calling us always to treat all others as we wish to be treated ourselves…We urgently need to make compassion a clear, luminous and dynamic force in our polarized world. Rooted in a principled determination to transcend selfishness, compassion can break down political, dogmatic, ideological and religious boundaries. Born of our deep interdependence, compassion is essential to human relationships and to a fulfilled humanity. It is the path to enlightenment, and indispensible to the creation of a just economy and a peaceful global community.”
“It is customary to blame secular science and anti-religious philosophy for the eclipse of religion in modern society. It would be more honest to blame religion for its own defeats. Religion declined not because it was refuted, but because it became irrelevant, dull, oppressive, insipid. When faith is completely replaced by creed, worship by discipline, love by habit; when the crisis of today is ignored because of the splendor of the past; when faith becomes an heirloom rather than a living fountain; when religion speaks only in the name of authority rather than with a voice of compassion--its message becomes meaningless.
Religion is an answer to man's ultimate questions. The moment we become oblivious to ultimate questions, religion becomes irrelevant, and its crisis sets in. The primary task of philosophy of religion is to rediscover the questions to which religion is an answer.”
Recent research is suggesting that our capacities for virtue and cooperation and our moral sense are old in evolutionary terms, and these capacities are found in the emotions I write about.
A new science of happiness is finding that these emotions can be readily cultivated in familiar ways, bringing out the good in others and in oneself. Here are some recent empirical examples:
Experiences of reverence in nature or of being around those who are morally inspiring improves people’s sense of connection to one another and their sense of purpose.
Meditating on a compassionate approach to others shifts resting brain activation to the left hemisphere, a region associated with happiness, and boosts immune functions.
Talking about what we are thankful for—in classrooms, at the dinner table or in a diary—boosts happiness, social well-being and health.
Devoting resources to others, rather than indulging a materialist desire, brings about lasting well-being.
This kind of science gives me many hopes for the future. At the broadest level, I hope that our culture shifts from a consumption-based, materialist culture to one that privileges the social joys (play, caring, touch, mirth) that are our older (in the evolutionary sense) sources of the good life. In more specific terms, I see this new science informing practices in almost every realm of life.
“A theology should be like poetry, which takes us to the end of what words and thoughts can do…
…when we hear about religion, when it hits the headlines it's either something like that anti-Christ poll or else we hear the voices of hatred or extremism or we hear our church leaders condemning things, like condemning homosexuality or enforcing rigid beliefs. And this is not what religion is about. Religion - all the world faiths have developed their own version of what's been called the Golden Rule, don't do to others what you would not like them to do to you. And they've said, all of them, that that is the essence of faith.
That it is that, not our beliefs and, but that bring us into relationship with what we call God or Brahman or Tao, and it's that that gives meaning to our lives. And so I want to restore compassion to that and so that we have instead of religious antagonism, religious aggression, we have a voice that speaks continually of compassion; that endlessly tries to put us, make us put ourselves in the position of the other. Because I'm worried that if we don't manage to implement the Golden Rule, globally, so that we treat all peoples, wherever they are as though they were as important as ourselves, that we, I don't think we'll have, if we don't do that, a viable world to hand on to the next generation.”
~ Karen Armstrong, in conversation with Terry Gross
"The primary focus of this path of choosing wisely...is learning to stay present. Pausing very briefly, frequently throughout the day, is an almost effortless way to do this. For just a few seconds we can be right here. Meditation is another way to train in learning to stay or...learning to come back, to return to the present over and over again."
"In Zen Buddhist painting, ensō symbolizes a moment when the mind is free to simply let the body-spirit create. The brushed ink of the circle is usually done on silk or rice paper in one movement and there is no possibility of modification: it shows the expressive movement of the spirit at that time."