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 Ethics for a Whole World

For use with BEYOND RELIGION: Ethics for a Whole World by His Holiness the Dalai Lama

With deep gratitude to His Holiness the Dalai Lama, whose life and work are a timeless example for all beings

These materials were created by Project Clear Light with the assistance of a grant from The Dalai Lama Foundation. Project Clear Light’s contact information is available at, and the Dalai Lama Foundation’s is at http://www.dalailamafoundation. org/contact. The work is offered under a Creative Commons by-nc-sa license (http: // You may modify the written materials and share them with others as long as they are distributed on a noncommercial basis and you include these same legally binding conditions and credits in any materials you distribute. You must send one copy, or the URL where your materials are posted online, to all original and contributing authors, whose contact information can be found above. In any such materials, you must include all three of these paragraphs, adding yourself as an additional contributor, with contact information, in the first paragraph.

Source Text: This study guide is based on the book BEYOND RELIGION: Ethics for a Whole World written by His Holiness the Dalai Lama, published by Houghton Mifflin Harcourt Publishing Company, 215 Park Ave South, New York NY 10003, Copyright © 2011 His Holiness the Dalai Lama This study guide has been written under the sponsorship of Volunteer Chaplain Terry Conrad, MA, CVCA. He can be contacted by mail at Project Clear Light, 2220 Postoffice St. Ste B, Galveston TX 77550 or at <> or Project Clear Light is a not-for-profit prison outreach organization that sponsors contemplative practice programs, ethics and emotional intelligence classes, and correspondence courses at no charge to inmates. Contributors include: Larry Michael Francis, incarcerated on the TDCJ Wynne Unit, Richard Lyon and Curtis McBride, incarcerated on the TDCJ Ramsey Unit, and Sheila Moir. Additional contributions from teacher/ members of The Foundation for Active Compassion, <>. The Foundation for Active Compassion can be con tacted by mail through Project Clear Light. Gratitude and acknowledgement to the inmates in the Radiant Heart Sangha of the TDCJ Stiles Unit for their work on the Discovering Ethics Study Guide based on Ethics for the New Millennium by His Holiness the Dalai Lama. This guide remains available from either The Dalai Lama Foundation website or Project Clear Light. This project is supported in part by a grant from The Dalai Lama Foundation,, Tenzin Tethong , President, and Darlene Markovich, Executive Director. Marsha Clark, former Program Coordinator, has been of tremendous help over the years in getting an ethics class started in the Texas prison system and in helping to launch this guide.

There are two applications for the Ethics for a Whole World Study Guide: for group and for individual study. This guide is meant for study groups in criminal justice, education, health care, churches, finance and for any study group using Beyond Religion as a text. The course can also be taken by correspondence. There are two different types of study groups: prison and “free world,” meaning anywhere outside of a prison. For a prison study group, it is usually necessary to have a volunteer sponsor that is willing to come into the prison at least once a week. Starting a class in a prison can begin with a phone call to the facility administration or chaplain; most rehabilitation classes are coordinated through the chaplain’s office or the education department. For resource materials and any additional assistance with this process, please see the contact information inside the back cover. An Ethics Correspondence Course should be of benefit to incarcerated participants and to anyone else who is not in a situation where he or she can participate as part of an organized study group. Through Project Clear Light and The Foundation for Active Compassion, there is a corps of mentors willing to sponsor either a prison or free-world study group or to work the course by correspondence. Please see the Appendices for more information on using the Study Guide.

and social. World-wide instant communication via very sophisticated technologies is culturally transforming the way we do business and relate to each other. material aspects of life while neglecting moral ethics and inner values. we must learn how to take responsibility for our individual parts in what is happening around us. The Dalai Lama feels that the fundamental problem we face in the twentyfirst century is that we give too much attention to the external. there is still great suffering. Both drastic and dramatic changes have happened in the world in the last half-century. of material wealth and spiritual well-being. He remains in exile. Yet old attitudes of prejudice and greed continue. Every culture. the general level of access to material goods has never been greater. An excellent place to begin is with our sense of ethics. and humanity continues to face enormous difficulties and challenges that threaten our very existence. The real source and force of change must come from each of us. Today. but despite tremendous advances in so many fields. religious and political institutions have not kept pace with the issues facing our rapidly changing world. we can witness the interplay of peace and power. every religious and spiritual tradition has contributed to this conversation about morals in an attempt to 2 . Throughout history.intROduCtiOn tO the COuRse His Holiness the Dalai Lama has had a front row seat on global events ever since he was forced to escape from his homeland of Tibet in 1959. Ethics is a conversation that has been going on throughout the world for thousands of years.

the Age of Enlightenment and modern philosophy. classical Greek philosophy. He is offering us a system of secular ethics based on the inherent human value of compassion that is shared by every person on earth.understand the role of law and morality in social harmony and justice. it is both impractical and of no benefit to attempt to dictate moral values. The Dalai Lama is offering us an approach to ethics that does not rely upon cultural. a way of thinking.or religious-based morals and yet can be equally acceptable to those with or without religious faith. and being that can include everyone. The desire to balance the responsibility of individual free will with the role of political and religious institutions has been a theme of Vedic literature. the Buddha’s teachings. Due to the diversity of religious beliefs and social morals throughout the world. 3 . relating. We must find a way of thinking about spirituality and ethics that is beyond religion. We have within our grasp a means of grounding inner values without contradicting any religion and without depending on religion.

loving-kindness. a strong case can be made for recognizing that basic human values do not necessarily rely upon religious principles or faith. we are brought together with people who do not share culture. so we must rely instead on basic human values and our common.1 How do you understand what the Dalai Lama means by “basic human values”? APPROACHING SECULARISM In the context of this discussion. “secular. attention and a calm mind. He chooses to use the word “secular” to describe such a system but carefully explains exactly what that means. language and religion. actually conveys a profound 4 . interdependent human condition in order to develop an ethical awareness that will benefit all.paRt I A New Vision of Secular Ethics CHAPTER 1  RETHINKING SECULARISM The Dalai Lama believes that both science and religion can influence the development of a system of ethics. When this information is coupled with our own personal experience and simple common sense. particularly that which focuses on exploring the nature of experience.” far from implying antagonism toward religion or toward people of faith. may offer evidence for the benefits of cultivating qualities such as compassion. both in the small world around us and in the larger world outside. He points out that. consciousness and the effects of contemplative practices. INNER VALUES IN AN AGE OF SCIENCE Scientific research. 1.

4 And conversely. 1. 1. More fundamental are our basic human qualities of goodness and compassion and our underlying disposition toward love. despite its great diversity. In order to be truly universal.6 As you look around the world. peaceful and harmonious society? TOLERANCE IN AN AGE OF GLOBALIZATION A genuinely sustainable and universal approach to ethics can emerge simply as a natural and rational response to our very humanity and our common human condition.5 How does the principle of ahimsa—nonviolence—form the foundation of India’s success in maintaining its diverse. 1. a system of ethics must include both believers and nonbelievers.2 How do you understand the term “secular ethics”? 1. religion is not the only lens through which to view human spirituality.3 Why would a secular approach to ethics be more effective than a religious approach? 1. by and large maintains a peaceful and harmonious society. what do you feel is the major cause of the social tensions that have become so common? RELIGION AND ETHICS Although the cultivation and practice of inner values and ethical behavior play key roles in both theistic and non-theistic religious traditions. 1.respect for and tolerance toward all religions and an inclusive and impartial attitude which includes nonbelievers. how is the idea of secular ethics acceptable to those who are deeply religious? SECULARISM IN INDIA It is a tremendous achievement from which other countries in the world can learn that India. kindness and affection.7 What are the similarities and differences between religion and spirituality? 5 .

“The problem with the world is that we draw the circle of our family too small.10 In what way does your life experience affirm or contradict the Dalai Lama’s view of human nature? 1. and to offer ourselves in service to others. comments or questions came up for you in your study of this chapter? 6 . we see love.11 How does our habitual behavior obscure basic human values? TWO PILLARS FOR SECULAR ETHICS The Dalai Lama explains the two basic principles on which he believes a universal system of ethics must be based: shared humanity and interdependence.9 Write out your definition of ethics. GROUNDING ETHICS IN HUMAN NATURE History offers us plenty of evidence that human beings can be violent and destructive.13 How do you understand interdependence as a key feature of human reality? For Correspondence Course:  Part A: Write a short summary of what you feel are the most important concepts the Dalai Lama is putting forth in this chapter. 1.” The fullest expression of our shared human virtues is our capacity to make close friendships. to come together for a common cause.8 Are there any benefits that religion provides that could not be derived from a secular approach to ethics? Are there any values in a secular approach to ethics that are not offered in religion? 1. Part B: What insights. However. Our nature is to nurture. to care for the ones we love and to share our happiness. kindness and compassion.12 How do you understand the term “shared humanity”? 1.1. if we look to the aspects of our personal lives that are the most endearing and satisfying. 1. As Mother Teresa once said.

CHAPTER 2  OUR COMMON HUMANITY Although we appear to be quite different in how we look.1 How do you understand what is meant by “sentient beings”? 2. how we speak and how we act. 2. empathy. We have powerful imaginations and a highly developed capacity for communication through symbolic language.4 Can you offer examples of situations in which you have felt empathy? 2. We share certain things with all sentient beings.3 How would you define empathy? 2.5 How is empathy key to our survival? 7 . like the ability to feel pain and experience pleasure. and the power of rational thinking. In what ways are we the same? HUMAN CONSCIOUSNESS AND EMPATHY Humans have a capacity for memory that allows us to project our thoughts into the past and the future. We have the capacity for rational thought—the ability to critically evaluate and compare different outcomes in both real and imaginary situations. it is important to have a clear understanding of what we all have in common. 2.2 It’s easy to see all the ways that we are different from one another. Also fundamental to human nature is the capacity for empathy: we feel others’ joys and sorrows as if they were our own. but as humans we are also endowed with consciousness.

religion. we develop judgments that can lead to prejudice and intolerance based solely on conditioned mental habits that are negative and cause us to suffer. comments or questions came up for you in your study of this chapter? 8 . In doing so.11 What kinds of expectations do you have of others with whom you work or live? For Correspondence Course:  Part A: Write a short summary of what you feel are the most important concepts the Dalai Lama is putting forth in this chapter. we learn rapidly.8 How does acting ethically maximize our sense of genuine happiness for ourselves and for others at the same time? FUNDAMENTAL EQUALITY Despite all the characteristics that differentiate us—race.9 Do you feel that there are any groups of people that do not have the equal right to happiness that you do? 2.7 How does acting ethically interrupt the conditioned power of our negative mental habits? 2. wealth and many others—we are all equal in terms of our basic humanity. Part B: What insights. we are all essentially the same. 2. As humans. We are drawn to what is familiar and tend to avoid what is foreign. gender. language.10 What kind of judgments do you notice when you look at the other members of the group or the people that live or work around you? 2.HAPPINESS AND SUFFERING The never-ending human quest for happiness and the desire to avoid suffering account for many of human kind’s greatest achievements and the evolution of the complex human brain. but we also develop attachments to what we “like” and aversions to what we don’t. 2. we are very impressionable.6 What are some examples of negative mental habits and how do they cause us to suffer? 2. In our quest for happiness and desire to avoid suffering.

and how does it contribute to your happiness? 9 . mental composure and inner resilience exist on an inner level of satisfaction.CHAPTER 3  THE QUEST FOR HAPPINESS The happiness the Dalai Lama speaks of in this chapter is. he points out that when they are examined. possessions or status is our inner state of being.” Though most people will agree that wealth. Although financial security. Peace of mind. Genuine happiness requires more—peace of mind. good health and loving friendship appear important for happiness.2 Why does striving for greater wealth appear to contribute to happiness yet can lead to greater suffering? TWO LEVELS OF SATISFACTION Pleasurable feelings are derived at some point from the satisfaction of a craving or attachment to some external stimulus. This level of satisfaction can eventually turn into a kind of suffering. health and friendship contribute significantly to human well-being. “the simple joy we all understand in an ordinary.1 Write out your definition of genuine happiness? 3.The satisfactions they bring are temporary and may even cause suffering. 3. HEALTH. they are always changing and cannot be the source of ultimate happiness. everyday sense. 3. they are not the ultimate source of happiness. a sense of purpose and a sense of connection. AND FRIENDSHIP Much more important than money.3 What is the difference between pleasure and happiness? 3. as he says. WEALTH.4 What gives you a sense of purpose in life.

3 Bring to mind someone that you feel expresses unconditional love. The Dalai Lama uses a mother’s love as an example of the quality of compassion he believes to be the very source of our shared ethical values. he points out that compassion only for those close to us can cause us to forget that all beings share in our desire to gain happiness and avoid suffering. we depend upon a loving connection with those around us.” 4. 4.ChapteR 4  COmpassiOn. health and genuine happiness. we strengthen this connection. Is it realistic to think that we can have the same kind of unconfined compassion as this person? 10 . When our actions are inspired by compassion. unconditional love they feel for their children.2 How does compassion create the conditions for true happiness? THE LOVE OF A MOTHER Mothers constantly demonstrate to all who see them the self-sacrificing. we can extend this unconditionally to include all sentient beings. with training. we also gain the conditions for well-being. He believes that. transforming our relationships with others from “us” and “them” to “we. However.the FOundatiOn Of Well-Being At every stage of our lives.1 Is compassion something fundamental to our human nature or is it something that needs to be cultivated? Or both? 4.

5 Can you describe why you might be inclined to feel greater compassion for one person than for another? For Correspondence Course:  Part A: Write a short summary of what you feel are the most important concepts the Dalai Lama is putting forth in this chapter.4 How do you understand the difference between empathy and compassion? 4. Part B: What insights. we can make compassion universal. just like ourselves. aspire to happiness and wish to be free from suffering.LEVELS OF COMPASSION By recognizing that all human beings. comments or questions came up for you in your study of this chapter? 11 . 4.

punishment for wrongdoing must offer an opportunity for restoration. not just retribution. Because everyone has the capacity to change. He describes compassionate activity as a strong though nonviolent force that challenges wrongdoers yet distinguishes between the actor and the action. wrongdoing is forgiven.1 Who would you add to the Dalai Lama’s list of fighters against injustice that have been motivated by universal compassion? Why? (They don’t have to be important or well-known people. THE QUESTION OF JUSTICE There are those who say that the ethic of compassion amounts to an ethic of victimhood under which aggression will triumph. Forgiveness. Forgiveness reflects the inner motivation of compassionate concern for the welfare of all beings. leads to peace of mind. especially since a desire for revenge has so many negative consequences. The Dalai Lama suggests that the very concept of justice—fairness and redress based on the recognition of human equality—is grounded in compassion.) 12 . It bears the confidence that comes from recognizing that the innate goodness of our human virtue is merely obscured by thoughts and actions that stem from negative mental habits. the ability to recognize that due to conditioned negativity we all distort reality to some degree. compassion requires great fortitude and strength of character and by no means implies surrender in the face of wrongdoing or injustice. A friend or relative could be such a fighter in his or her own quiet way. 5.ChapteR 5  COmpassiOn and the QuestiOn Of JustiCe Some may argue that there is a conflict between compassion and the principles of justice. and the weak are left defenseless. Far from promoting weakness or passivity. Maintaining an attitude of calmness and nonviolence is an indication of strength.

we must ask: Is punishment about making wrongdoers suffer as an end in itself or is it about preventing further wrongdoing? Punishment has an important role to play in the regulation of human affairs. both as a deterrent to crime and to give people a sense of security and confidence in the law. When it comes to justice.6 How can the exercise of justice be made more complete by a compassionate approach? 5. The mark of a civilized society is the recognition that all human beings have the capacity for change. Legal systems can often reflect a very limited conception of justice.3 Do you agree with the Dalai Lama’s definition of justice? Why or why not? 5.7 Why would leaving violent crimes unpunished not be in the best interests of the perpetrator? 13 . and that forgiveness has great value. Why did it work? BROAD AND NARROW CONCEPTS OF JUSTICE The broad sense of justice is a universal precept of fairness and redress based on the recognition of human equality. For the law to genuinely uphold justice. compassion and mercy should not be brushed aside.5 What kind of punishment does the Dalai Lama recommend for wrongdoers? 5. The narrower understanding of justice is the exercise of the law within any given legal framework (the rule of law). that revenge has negative consequences. it must protect universal human rights.4 Who suffers more from a narrow concept of justice and why? THE ROLE OF PUNISHMENT From a secular point of view.2 Describe a situation in your life in which an attitude of calmness and nonviolence saved the day. 5.5. 5.

5. not his or her actions. and how does it further a person’s ability and willingness to become a law-abiding citizen? 5. 5. The past is beyond our control.10 What would a model for altruistic punishment look like? FORGIVENESS What’s done is done. but the way we respond to past wrongdoing is something we can work with today by recognizing the tendency to make judgments based on negative attitudes or reactive habits. Forgiving does not mean forgetting.9 Do you believe that human beings have the capacity to change? How have you experienced this? ALTRUISTIC PUNISHMENT Punishment can be exacted in a way that benefits everyone. we can be free of the angry and resentful state of mind that causes more conflict. including wrongdoers themselves.DISTINGUISHING THE ACTION FROM THE ACTOR Compassion is directed toward the actor. We must bear in mind that acceptance. 5.11 How does clinging to memories of past injustices get in the way of forgiveness? 5. kindness and understanding are not the same as approval. Punishment that does not exact revenge but rather corrects the wrongdoer is in everyone’s interest. Compassion allows us to condemn wrong actions while holding an attitude of kindness toward the perpetrators of those actions.8 What is meant by restorative justice.12 How can the concept of justice be based on compassionate concern for both the victim and the perpetrator? 14 . when we separate the doer from the deed.

why is compassion the core principle on which to base such a system? For Correspondence Course:  Part A: Write a short summary of what you feel are the most important concepts the Dalai Lama is putting forth in this chapter. genuinely directed toward the benefit of others. Part B: What insights. inner motivation is essential to an ethical system. our outer actions will naturally tend to be ethically sound. When our inner motivation is pure.THE SCOPE OF ETHICS Ethics can’t be divorced from motivation.14 If. as the Dalai Lama says. 5.13 How do you feel about the Dalai Lama’s statement “…when our motivation is pure. our action will naturally tend to be ethically sound”? 5. It is from compassion that all our ethical values and principles arise. genuinely directed toward the welfare of others. comments or questions came up for you in your study of this chapter? 15 .

6. the Dalai Lama believes that it must be complemented by discernment. we use discernment to understand the implications of our actions. many of which are beyond anyone’s control. ESTABLISHING INNER VALUES It is good to have internalized general principles to guide our actions for those occasions when we do not have time to work things out in detail. it is discernment that will ensure that the choices we make are realistic and that our good intentions are not lost. so that the choices we make are grounded in a clear-sighted understanding of the world we live in. we must rely upon a compassionate motivation tempered by critical thinking. Since we are only human and will never see the whole picture.2 Give an example of how you used discernment recently. 6. what do you do? 16 . If compassionate motivation forms the basis of a system of secular ethics. It’s important here to contemplate the principle of interdependence—that every situation is the result of countless different causes and conditions.ChapteR 6  The ROle Of DisCeRnment While intention is the most important factor in guiding ethical behavior. We can nurture our inner values to help us make ethical choices by reflecting on whether our actions are harmful or beneficial to ourselves and others. In this globalized world in which religious moral guidelines are not universally accepted.1 How would you define discernment? 6. Discernment can aid us in looking at problems from this broader perspective.3 Are there general “rules” that you follow when making everyday choices? How would these “rules” change if compassion were your constant motivation? 6.4 When there is no time for discernment.

6. more holistic view. If you had used this approach. because the situations in life arise from the convergence of a great number of contributing factors. Our responses will be more in tune with reality if we look with a broader. 6. 6.8 Why does reacting to a difficult situation with accusations and blame often make things worse? What would be a better approach? INEVITABLE UNCERTAINTY We will never be certain that we know all the causes or all the consequences of the ethical problems we face. we must weigh the pros and the cons of the various paths open to us and then let ourselves be guided by a natural sense of responsibility. Nevertheless.5 Are there other actions you would add to the Dalai Lama’s list of those universally considered harmful? What inner values might cause people to take these actions? DEALING WITH DILEMMAS There are exceptional circumstances in which our internalized general principles are inadequate.7 How do you understand the principle of interdependence? Why is this important to acting ethically? 6.6 Recall a situation in which you had to make a difficult decision. Ethical matters are often not black and white. Then analyze this decision using the method the Dalai Lama outlines (“Do I truly have at heart the well being of others?”). and often they are not even under our control. would your decision have been different? TAKING A HOLISTIC VIEW It is not enough to look at any given situation or problem from only one perspective. We limit our ability to solve a problem if we are too narrowly focused on it. 17 . we do have control at the level of motivation and in using discernment before speaking or taking action.

9 What does the Dalai Lama mean when he says that ethics must be grounded at the level of motivation. 6. not consequences? 6.10 How can admitting that we don’t know the answer be beneficial? 6.11 Can you offer an example of when the best action is no action? THE FRUITS OF DISCERNMENT Compassion and discernment joined together create the calm mind and clear judgment that are key to a workable approach to ethics and wellbeing. comments or questions came up for you in your study of this chapter? 18 . Part B: What insights.12 How does discernment strengthen the ability to trust that our actions will be compassionate? For Correspondence Course:  Part A: Write a short summary of what you feel are the most important concepts the Dalai Lama is putting forth in this chapter.6.

are almost always related to issues of ethics.1 Create a graphic chain showing the interconnected causes and conditions for a current global issue.ChapteR 7   EthiCs in OuR ShaRed WORld The Dalai Lama believes that the major challenges facing us today require an approach based on shared ethical values and mutual cooperation. GLOBAL RESPONSIBILITY The ethics of individuals can affect the lives of many others in our interconnected world. we can no longer assume that a broad understanding of ethics will be learned at home or through religious instruction. These values must be grounded in global responsibility that recognizes the irrationality of using violence or unjust methods to solve human problems. with their complex causes and conditions. it is critical for us to realize that our behavior has a global dimension. Therefore. Identifying and cultivating universal ethical principles will contribute to the possibility for us to live more peacefully and to preserve our environment and cultural diversity. 7. Although parents and churches offer some training in moral behavior. 7. OUR GLOBAL CHALLENGES The problems we face in the world today.3 Why is apathy or indifference a form of selfishness? 19 .2 How can our individual interests serve what is in the best interests of the wider human community? 7.

and politically in our interdependent world. disarmament is compassion in practice.8 Discuss examples of ways that ethical responsibility will serve to protect and preserve the environment. 7. economically.7 How is it possible that we can change the world by taking greater responsibility for our own actions? THE ENVIRONMENT It is clear that the current patterns of consumption that we consider “advanced” are unsustainable for our natural resources. Genuine cooperation to face this issue cannot be imposed by force.4 Offer an example of a current global problem caused or exacerbated by technology? What ethical solution would you propose? THE FUTILITY OF WAR Violence begets violence.6 Why is nonviolence also “compassion in action”? 7.5 How would you practice inner disarmament? 7.9 How can the “developed” world become a model of sustainability for countries and cultures that aspire to be more like us? 20 . 7. it can only emerge from mutual trust and respect among the parties involved and the recognition of the problems we face collectively.THE CHALLENGE OF TECHNOLOGICAL PROGRESS The knowledge and power we now hold due to scientific and technological advances raise serious concerns. Is it possible that our responsibilities are now growing too fast for our natural capacity for moral discernment to keep pace? Can we trust ourselves with this power? 7. Since all regions and all people are connected environmentally. 7.

THE PROBLEM OF GREED VERSUS THE JOYS OF PHILANTHROPY Wealth should serve humanity.14 How could a system of ethics based on compassion and moral discernment help teachers solve discipline problems in the schools? 21 . 7. In a secular approach to ethics in education.10 What does the Dalai Lama mean when he says that he considers himself “half Marxist”? 7. 7.11 What would be the effect of greater financial equity among people and nations? NEW CHALLENGES FROM SCIENCE Advances in science raise many difficult choices.12 What ethical problems can arise from advances in science? EDUCATING FUTURE GENERATIONS To use a single religious perspective in education would be inadequate. sectarian violence and the social tensions created by large-scale economic migration.13 Discuss a lesson you would teach to a classroom of students on the cultivation of inner values. it is crucial that the basic principles be genuinely universal. and not vice versa. 7. including war. 7. The stark economic inequalities of today’s world are not only morally wrong but sources of many practical problems. especially in the fields of genetics and biotechnology. It is important that we meet our new areas of responsibility with sound motivation and discernment.

7. what are some of the benefits of moving in that direction? For Correspondence Course:  Part A: Write a short summary of what you feel are the most important concepts the Dalai Lama is putting forth in this chapter.THE NEED FOR PERSEVERANCE If the goal is noble.15 Even if a universal ethical system is not fully possible in the near future. it does not matter if it is realized within our lifetimes. We must strive and persevere and never give up. comments or questions came up for you in your study of this chapter? 22 . Part B: What insights.

The ethic of virtue is the recognition that all beings have in common basic human values.1 How do you understand the importance of mindfulness in terms of your actions and what you say? THE ETHIC OF RESTRAINT The most important thing we can do to minimize the harm we might inflict in our everyday lives is to apply discernment in our behavior. and an ethic of altruism. 8. not harming others. it’s about doing. dedicating ourselves to the welfare of others.paRt II Educating the Heart through Training the Mind ChapteR 8   EthiCal Mindfulness in EveRyday Life Ethics is not simply a matter of knowing beneficial from harmful. the cultivation of inner values. The Dalai Lama suggests that three stages are necessary in order to put ethics into practice in our everyday life: an ethic of restraint. The means to this end are the natural mindfulness and awareness that allow us to act in ways that are consistent with our basic human values. How can you remind yourself to not identify with this attitude? 23 .2 Offer an example of a negative mental habit or attitude that you have. 8. and the ethic of altruism is the cultivation of selflessness and humility for the benefit of all. an ethic of virtue. Restraint allows us to uphold the foundation principle: do no harm either through violent or nonviolent actions.

7 If mindfulness is about remembering our core values. motivation and how our negative mental habits are affecting our happiness. AND AWARENESS Heedfulness—adopting an overall sense of caution involves the attitude of being careful and attentive Mindfulness—the ability to gather oneself mentally and thereby recall one’s core values and motivation before speaking or taking action Awareness—being witness to whatever is displaying in mind as experience Self-respect and consideration of others—two mental qualities that give us an added level of caution about doing wrong 8.5 How does right livelihood help prevent causing harm by nonviolent means? HEEDFULNESS.6 Have you ever done something that you knew was wrong at the time? Why did knowing it was wrong not stop you from saying or doing it? 8.3 How have your past actions caused harm to others that was intentional or unintentional or impulsive? How would the ethic of restraint have changed your behavior? HARM CAUSED BY NONVIOLENT MEANS Our words alone have tremendous potential to harm others. often unintentionally.8. 8. 8. 24 .4 Think of a difficult person that you think or talk about in a negative way and express your feelings about him or her in other terms. describe how being more mindful would be useful in a real-life situation you are facing. MINDFULNESS.

8. Part B: What insights.8 Offer an example of when you learned an important life lesson from making a mistake.10 How is it possible for acts of altruism to meet and outweigh moral wrongs? Think of times when your own selfless acts changed the situation. can you notice this and flip it to joy for the other? THE ETHIC OF ALTRUISM The third level of mind training is altruism.THE ETHIC OF VIRTUE We can benefit others (and ourselves) through words and actions by being caring and thoughtful toward them and by being charitable and helping those in need.11 Is it possible to experience complete and selfless dedication to others? When have you experienced this? Who serves as an example in your life of someone who really embodies this spirit of selfless dedication? For Correspondence Course:  Part A: Write a short summary of what you feel are the most important concepts the Dalai Lama is putting forth in this chapter. even for a short time. 8. the highest form of ethical practice.9 How does an attitude of sympathetic joy in others’ achievements and good fortune actually improve your life? If your first response is envy. comments or questions came up for you in your study of this chapter? 25 . 8. How did that change the way you look at others who are making the same mistake? 8.

He points out that even those feelings we consider pleasurable can cause harm when they distort reality.This chapter offers a method—using emotional awareness—to observe the arising of afflictive emotions at increasingly deeper levels of consciousness. Within this group of emotions. hatred or malice.ChapteR 9   Dealing with DestRuCtive EmOtiOns The Dalai Lama suggests that the most useful way of considering emotions is to see if the actions which arise from them are beneficial or harmful.1 Have you recognized destructive behavior in yourself that has changed? Are you aware of what caused the change? THE WORLD OF OUR EMOTIONS Destructive emotions are those states that undermine our well-being by creating inner turmoil. Both religion and modern neuroscience affirm that with conscious effort we can change patterns of behavior based on emotional states of mind. anger or fear. like greed. THE POSSIBILITY OF SELF-IMPROVEMENT Advances in neuroscience have prompted many scientists to give serious attention to the idea that through conscious effort we can train our emotional instincts by literally altering the physical patterns of the brain. In order to reduce harmful behavior. and those states. such as attachment (desire). 9. which only become destructive 26 . Awareness of the causes of our emotions will allow us to apply restraint and to keep these emotions from erupting into harmful behavior. it is possible to distinguish between two subcategories: those emotional states that are destructive in themselves. be determined to cancel the negative by the positive. and become convinced that our reactions are produced by our habitual emotional patterns rather than by any outside force. we must recognize any destructive urges or tendencies.

envy. 9. attachment. 27 . desire or hatred.3 How do you understand emotions that are unpleasant but yet beneficial? 9. thus blinding us to the short.4 Why is anger sometimes useful.6 Discuss the destructive and beneficial qualities of each of these emotions: anger. How is such an analysis helpful? TAKING A STANCE A key element in generating an effective stance toward negative emotions is a deep recognition of their destructive nature and the conviction that we can overcome them.and long-term consequences of our actions. and doubt.when their intensity is excessive and disproportionate to the situation in which they arise. pride.5 How do extreme emotional states prevent you from exercising clear judgment? 9.7 Choose a destructive emotion that causes you trouble and analyze it in terms of the state of mind that is typically present when it occurs. THE EMOTION FAMILIES Almost all of our destructive emotions can be seen as either in a family of attraction or a family of aversion—liking or disliking. 9. causing us to lose our capacity for discernment and rational judgment.2 How do you understand the difference between an emotion that is afflictive and one that is simply unpleasant? 9. but hatred always destructive? SHARED FEATURES OF DESTRUCTIVE EMOTIONS Destructive emotions distort our perception of reality by narrowing our view of a situation. 9.

9. speech and mind—are the most helpful to you in restraining negative impulses? Why? ATTENTIVENESS Paying attention to our behavior is a way to begin to develop emotional awareness.9.10 What disturbing emotions recur over and over again for you? Describe how you react to similar situations in the same negative way? 9. The true enemy of innate goodness is not external conditions but negative mental habits. 9. the causal chain.9 How can your empathetic nature be the source of your greatest happiness? UNDERSTANDING THE CAUSES OF AFFLICTION The real troublemaker in our life is within us.11 How do you typically respond when someone provokes you? Does this behavior remedy the situation or does it cause you more mental discomfort? EMOTIONAL AWARENESS Emotional awareness—careful attention to how a destructive emotion arises and our tendency to react or tell a story—will gradually help bring afflictive emotions under control.8 Reflect on a negative emotion that is strong in you. Destructive emotions are habit. What personal problems does it cause? How does it affect those around you? 9. and the more we rely on them. We can analyze the arising of destructive emotions by tracing our behavior back through a chain of events. 9.12 Which of the three aspects of emotional awareness—body. the stronger they become.13 Offer an example of something that triggers your most frequent destructive emotion? 28 .

comments or questions came up for you in your study of this chapter? 29 .14 When you find yourself reacting in a negative way. Part B: What insights.15 Bring to mind a difficulty in your life right now? Can you observe your difficulty without trying to push it away? How does it feel when you think of your difficulty? How do you language it? Can you locate it in your body? THE QUESTION OF MOODS Moods are deeper levels of thought and feelings that provide insight into our overall attitude about our self and our situation. 9. try to trace this response back through its causal chain from outer trigger to inner cause. even years.16 How would you describe your overall mood? 9. 9. and affects how we will respond to both internal and external events.9.17 How fixed is this self image? For Correspondence Course:  Part A: Write a short summary of what you feel are the most important concepts the Dalai Lama is putting forth in this chapter. A mood is like a background theme that can carry over for days. What part does an assumption or expectation play in this chain? CATCHING ONESELF Paying attention to the way that our emotions reveal themselves through our bodies and our thoughts can give us early warning signs and helpful hints as we try to catch destructive behaviors earlier and earlier in the causal chain.

they are the foundation of a system of secular ethics. contentment. he points out those qualities needed besides compassion and forgiveness: patience. and mind. acceptance of suffering. Why does the Tibetan word “soe pa” include them as part of the virtue of patience? 10. the antidote to anger and frustration. In this chapter. or in response to an out-and-out moral wrong? 30 . There are three aspects of patience to consider: forbearance toward those who harm us (not returning harm for harm). self-discipline and generosity. and forgiveness. PATIENCE AND FORBEARANCE Patience is a key component of the ethic of restraint discussed in an earlier chapter. with a troublemaker. forbearance. All of these key inner values can lead us to actions which are beneficial to ourselves and to others. Through self-discipline of body. and dignity that give us the ability to resist the temptations of harmful behavior and instead act in ways that display our positive qualities. we can develop the confidence. speech.2 How can the virtue of patience work in a volatile situation. Generosity provides us with opportunities to experience the joy of giving and to strengthen our connection to others through sharing in their joy.1 Distinguish between tolerance. and acceptance of reality. 10. Patience. allows us to stay calm and exercise discernment when faced with everyday difficulties.ChapteR 10  Cultivating Key InneR Values The second part of the Dalai Lama’s two-pronged approach to living an ethical life is to cultivate positive inner qualities. integrity. Contentment helps us avoid the suffering of dissatisfaction and frustration caused by greed.

Things are not fixed in the way we imagine.8 What personal benefits can be realized through the practice of patience? 31 . If we reflect on the inevitability of change. 10.7 How does reflecting on old age and death lead us to a greater acceptance of reality? 10. we will see that whatever situation we are in today is changing even as we’re experiencing it.3 Can you recall a time when someone acted aggressively or disrespectfully toward you? Why do you think he or she acted that way? How would you react in a similar situation today? Are any of the reasons the same? Does this change the way you feel about the other person? 10.4 If anger is involuntary. Accepting our own discomfort will make it easier to see our part in the cause. how could you control it? 10. 10.PATIENCE TOWARD THE PERPETRATORS OF HARM helps us distin- guish between the actor and the action. 10.6 How will I benefit from understanding that you are a lot like me when it comes to suffering? PATIENCE THROUGH CONTEMPLATION OF REALITY can help prevent despair through understanding the causes and conditions of difficult parts of our lives.5 Why does it seem natural to return harm when we are harmed? How would the reaction change if discernment were applied to the situation? PATIENCE THROUGH THE ACCEPTANCE OF SUFFERING recognizes that suffering is an unavoidable part of our existence.

CONTENTMENT Contentment takes its place among ethical values when it is defined as the Dalai Lama sees it: “a certain modesty of ambition or having limited desires. 10. The four kinds of giving offer us an opportunity to convey this inner attitude to those around us. and extending love. What suffering was caused by this? 10.” In this context. GENEROSITY Generosity is the most natural outer expression of an inner attitude of compassion and loving-kindness. they are material giving. contentment means being able to find satisfaction without looking for more.10 Has “how much is enough” changed over your life? What does this tell you about your former wants and desires? 10. thus freeing us from incessant craving. offering spiritual counsel.12 How does discipline imposed by fear undermine attempts to develop self-discipline? 10.14 Describe how self-discipline interacts with the other positive inner values.9 Discuss how the desire for more resulted in the recent worldwide financial crisis.11 How do you understand the peace and contentment of even the poorest people in India that the Dalai Lama describes? SELF-DISCIPLINE When voluntarily embraced. 32 . 10. 10.13 Explain why self-discipline must also include mindfulness of those whose welfare is intimately connected to our own. self-discipline allows us to benefit ourselves and others by resisting temptation in our lives and also assists us in practicing contentment. offering security.

comments or questions came up for you in your study of this chapter? 33 .16 Describe an instance when your generosity caused harm instead of creating benefit. Part B: What insights.19 Can you give an example of when your expectation got in the way of joy? For Correspondence Course:  Part A: Write a short summary of what you feel are the most important concepts the Dalai Lama is putting forth in this chapter. 10.18 What is the greatest joy you have experienced in giving? 10. a giver can experience great joy through his or her actions.15 Give examples of how you carry out any of the four kinds of giving.10.17 What are some specific ways that you can include an attitude of generosity in your day-to-day dealings with those around you? JOY IN GIVING If the motivation for generosity is to benefit all beings. 10. and simply behaving with an attitude of generosity does not require material wealth. What did you learn from this experience? CHARITABLE GIVING AND PHILANTHROPY Charitable giving benefits the donor as much as it does the recipient. 10.

ChapteR 11   MeditatiOn as Mental CultivatiOn In this final chapter.1 Discuss how meditation can be beneficial to your well-being and the well-being of others. Now. thoughts and beliefs. expectations. a combination of analytic meditation and absorptive meditation are central to the Dalai Lama’s own daily practice. The benefit of these practices is to allow us to be calmer. 11. the Dalai Lama teaches specific methods that will allow us to deepen these practices. we are called upon to practice the mental discipline that makes self-transformation possible. The next stage is contemplation or analysis of assumptions. This is a worthwhile endeavor in itself that will benefit both self and others. 11. He recognizes that these practices may not always be easy. 34 . so he offers helpful tips on how to deal with problems that might arise. more compassionate and more discerning human beings.2 What process have you used when you wanted to really understand something? How does it differ from the way the Dalai Lama breaks it down? Would the points he makes improve your own approach? FORMS OF MENTAL CULTIVATION Of the many different forms of mental cultivation. The final stage is resting in awareness of the present moment. A PROCESS OF TRANSFORMATION Transformation starts with an intellectual understanding. In our work so far. we have actually been using some of the techniques of mental cultivation as we reflect on the questions posed.

it is important to consider an appropriate place.11.5 What kinds of physical and emotional supports are helpful to you in your meditation practice? 11. it can also be helpful to consider what will happen if you neglect it.6 What time. 11. the likelihood of distractions and how much time to allow. DEALING WITH PROCRASTINATION A strong commitment to practice can help to overcome the call of other obligations that might seem to be more important. 11. 11. place and posture work best for you? RELAXING AND SETTLING THE MIND It is very helpful if a meditation session begins by taking steps to place the mind and body in a relaxed state so that you can concentrate on mental cultivation.4 What motivates you to practice? PLANNING OUR PRACTICE When planning a practice.3 Discuss in your own words how you understand analytic meditation and absorptive meditation. 11.7 What works best for you to arrive and relax into meditation? REFLECTING ON THE BENEFITS OF MENTAL TRAINING When reflecting on the benefits of a meditative practice.8 Which of the points that the Dalai Lama makes is the most effective in helping you maintain your mental training? 35 .

images or feelings and noticing any tendency to label.” “enemies” and “strangers. the profound recognition of our shared aspirations. See Appendix B for a guided meditation. tell a story or want anything to be different. and finally to all beings.11 Discuss any reluctance to making the wish of love for someone that is difficult. 11.9 Do you sense any kind of shift within you when practicing with a benefactor? 11. Please refer to Appendix A for more instruction on relaxing and breathing. Then extend this wish to someone you don’t know very well.SOME FORMAL PRACTICES FOCUSED ATTENTION is scanning the body for any tension or tightness and observing the body relaxing and breathing itself. thoughts. PRESENT-MOMENT AWARENESS is simply observing whatever is arising in the mind as sensations. to a group. to someone you find to be difficult. 11. TRAINING IN COMPASSION AND LOVING-KINDNESS is an invitation to cultivate compassion and loving-kindness by thinking of someone close to you and making the wish for him or her to be happy and to have deepest well-being. The body and breath are two readily available objects for meditation.10 What insights have you had about the benefit of these practices to yourself and others? CULTIVATING EQUANIMITY can be practiced by noticing the tendency to like one person and not like another.12 Discuss the sameness of our self and so-called “friends. We reinforce these mental habits of liking and disliking when we stereotype others into groups and overlook the essential equality that we share with others.” REJOICING IN THE EXAMPLE OF OTHERS invites us to reflect on the qualities of people we admire so that we can gain direct appreciation of a given quality. 36 . 11.

The single measure of our progress is compassion.11.17 How are you able to “fine tune” your attention between agitation and laxity? THE QUESTION OF PROGRESS Whenever obstacles occur. Laxity is present when the mind is too relaxed and becomes dull or drowsy.14 What have you learned from this practice? DEALING WITH AFFLICTIVE ATTITUDES AND EMOTIONS gives us the opportunity to closely examine the mental states caused by afflictive emotions. 11.13 Describe some of the good qualities in people that you admire. not the rate of progress? 37 .18 Why does the Dalai Lama say that it’s the practice that’s important.15 The Dalai Lama notes the importance of using both analytic and absorptive meditation techniques in this practice. How have you recognized these good qualities in yourself? 11. 11. we should maintain a non-judgmental attitude of patience and humility. thoughts or feelings. How are these practices helpful to you? 11. 11.16 Is it more effective for you to rest in awareness of an afflictive emotion or to apply an antidote? OBSTACLES TO GOOD MENTAL CULTIVATION PRACTICE Mental agitation occurs when the mind is too distracted by sensations.

19 Give examples of how a more joyful mind has deepened your meditation. 11. Even moderate effort over time will have very beneficial results if we stay with it. comments or questions came up for you in your study of this chapter? 38 . We can take joy in the fact that we are learning little by little to recognize and deal with our negative mental habits. Part B: What insights. IMPACT ON DAILY LIFE The benefit of spiritual practice is not how we feel while we are meditating. For Correspondence Course:  Part A: Write a short summary of what you feel are the most important concepts the Dalai Lama is putting forth in this chapter. 11.20 Give examples of times when you have experienced a greater mindfulness and how that has helped a situation. but to be more mindful and compassionate in what we are about to do or say throughout our day.THE JOY OF MENTAL TRAINING Judgmental attitudes and expectations are the display of the conditioned mind. if we are consistent and dedicated in our effort to reach our full human potential.

3.” He invites us all. to help make this prayer come true. Have you noticed any changes in your compassion for others? My WISH His Holiness the Dalai Lama concludes Beyond Religion with: “It is my hope that this will be a century of peace. This is my prayer as well. contentment. and generosity. forgiveness. What is the value of cultivating positive qualities as well as developing restraint when working with destructive emotions? 4. self-discipline. Has your personal motivation in life changed as a result of taking this course? 2. Write out your own prayers: “May the future of humanity be…” “May all beings be…” “May human society be…” “May my family be…” What is your wish for yourself? 39 . through our individual and communal efforts. and compassionate humanity will RefleCtiOns 1. responsible. patience. 5. How have you found the mental training practices to be beneficial to you personally? 6. a century of dialogue—a century when a more caring. How would the inner values discussed in the book help you resolve a difficult situation that you are currently facing? Discuss the effects of applying compassion. Write a down a set of ethical principles that would make the world a better place for all the beings that share it.

forcing or getting dizzy NATURAL BODY Can you feel the weight of your body on your seat? Can you feel your contact with the earth? Can you feel your head balanced on your neck and shoulders? Notice any tightness or tension in the body Scan the body for any tension or tightness Allow the body to relax itself Natural Body—Just sitting. and begin to exhale. Allow the exhale to lengthen. Experience the breath completely filling the body. for just a moment. until you feel the breath under your collar bones Pause. relaxing itself without having do anything 40 . slightly pushing out the lower belly. Repeat this cycle as many times as you can without straining. slightly tightening the diaphragm until the breath is completely exhausted…and pause…breath and attention are wide open without focusing on anything… Allow the diaphragm to drop itself and initiate the next inhale. either on the floor or a chair With the back straight The arms and hands resting in the lap With eyes open or closed Turn the attention inward to the body breathing itself Draw the breath in and down to the abdomen. like a balloon.AppendiX A   NatuRal AwaReness MeditatiOn Sit.

NATURAL BREATH/ENERGY Can you feel the way you are breathing? Is there any tightness or resistance around the breath? Notice the body relaxing itself on each out-breath Natural Breath/Energy—The body breathing itself without our having to do anything NATURAL MIND Everything we experience is mind Notice whatever is arising and dissolving in your experience Notice the tendency to describe. label or tell a story about whatever is arising Is there any space between thoughts? Just sitting Just breathing Nothing to do or figure out Honor what you feel without wanting to change anything 41 .

If we are to allow love to be integral to our life. 42 . Love is interested. If we look a little deeper. patience. then it must begin with the relationship we have with ourselves. There is often a misunderstanding about love due to our tendency to use love in a selfish way. Love is the lens through which we can view all of our relationships. tolerance. even in the face of adversity. Love is both respectful and admiring.This abrogation of the power of love will only cause suffering.AppendiX B   MeditatiOn WITH A BENEFACTOR We’ve heard it said that love is the most powerful force in the world. the feeling we have about someone else. Enlightened masters for thousands of years in all the great spiritual traditions have understood the importance and power of love. criticize. take your time with each part before moving on. This practice has three parts. have expectations or conditions. One of the oldest practices in the Buddhist tradition is the meditation on love. love is the sense of connection that we feel with the people and things that are dear to us. fortitude. love is something that comes and goes. difficulty. acceptance and a sense of openness and attentiveness. joyful and compassionate. or to manipulate others for our own sense of importance or self-worth. Move on only when you feel you are ready. to define ourselves by how others feel about us. curious. illness and death. Love does not judge. the memory of a moment we shared with someone or the fantasy we have about something in the future. What does this look like? What qualities do we experience as love? Love is understanding. It holds no animosity or resentment but allows things to be just as they are. This may take more that one session. but what does this really mean? For many of us.

” RECEIVING THE WISH Allow the warm radiance of the wish to enter into your being. may you have deepest well-being.” Experience him or her making this wish for you. Feel the presence your benefactor sitting in front of you. so allow the radiant purity of this wish to bring light and warmth into every cell. radiant beam of sunlight coming from the heart of your benefactor into your heart. It doesn’t matter if the person is living or not. every pore of your being. to fill you with its nourishing. Your benefactor already loves you. “May you be happy. your whole body. whether you are still in touch with him or her or not. Ask yourself. The wish looks and feels like a warm. The wish of love is like a prayer. Is there any resistance or reluctance to your receiving the wish? Do not push this away or ignore it. This is someone that has cared for you. THE WISH Picture your benefactor sending you the wish of love. may you have deepest well-being. looking and smiling at you.THE BENEFACTOR Begin by visualizing a person in your life that you feel has loved you unconditionally. “What is my reluctance?” “What is difficult about this?” “Is there any reason why wouldn’t I want to receive the wish?” 43 . We call this person a benefactor. focus on receiving the wish of love. it is just someone that you know has loved you and wished you well. your chest. someone that you liked to be with. instead hold any resistance up into the light of the wish. healing warmth. let it be illuminated and revealed by the wish. Without getting involved in any stories about your benefactor. it goes: “May you be happy.

When you are ready. picture a beam of light from you joining with the light coming from the benefactor. opinions and disagreements? DEDICATION Picture your benefactor dissolving into light…visualize all those for whom you made the wish dissolving into light…dissolve this light radiance into the radiance of your heart. sick. Hold any resistance up into the illumination of the wish.” Allow yourself to receive the wish from yourself by picturing the warm radiance move down from the top of your head.” 44 . begin to make the wish for yourself. Think of people you don’t like. filling your entire body. may all beings have deepest well-being. Make the wish for them all. from our benefactor and from ourselves. Notice any resistance or reluctance to your receiving the wish from yourself. MAKING THE WISH FOR OTHERS Once we have received the wish. may this one have deepest well being. Why wouldn’t we make the wish? Wouldn’t the world be a better place if everyone made the wish for each other instead of holding on to petty negative attitudes. for all beings. think of others close to you and send them the wish… move on to friends…people around you…people you don’t know but know of…people in difficulty. may you have deepest well-being. “May this one (myself) be happy. “May you be happy. homeless. End with the wish: “May all beings be happy. we then make the wish of love for others.MAKING THE WISH FOR OURSELVES When you feel you have received the wish from your benefactor. Think of others like you that are isolated from friends and family. allow it to be bathed in the light of the wish.” Begin with your benefactor and send him or her the wish.

sends out the power and merit of the collective effort of the class for the benefit of all beings. the group organizer can offer an introduction to the study. It seems to work well to have all the class members sitting on chairs in a circle without any>. pass out the class materials. the weekly leader. For additional help in starting a study group please contact either The Dalai Lama Foundation at http://www. Following this. and discuss the class format. in his or her own or Project Clear Light at <ww. After the allotted time. we have found that the best format is a group of no more than 30 people meeting once a week. After the introduction and a brief discussion. At the end of the class. Begin each class with a short. The role of the facilitator is to be prepared. and each facilitator reports on what was discussed in their group for each topic. The facilitator should keep notes on the discussion. Access to a black. it’s helpful to take another two or three minutes of silence to allow the members to reflect on anything they said or heard that made an impression on them. scanning the body. Each week. silent meditation (three to five minutes). keep the discussion on topic and give each member of the group the opportunity to contribute to the discussion. At the first session. A class usually lasts for about two hours. 45 . either the lead facilitator or any member of the class can offer an introduction to the chapter under study. the group comes together as a whole.projectclearlight. the group then breaks up into small discussion groups of four to seven people with one person designated as the facilitator for each group. The group will go over the assigned key concept questions as they are presented in the Study Guide. It is expected that every member of the class has read both the chapter and the Study Guide in preparation.AppendiX C   SUGGESTIONS FOR A STUDY GROUP For a study group.dalailamafoundation. taking from ten to twenty minutes for each key concept (heading) in the chapter under study. observing the breath and allowing each member to reflect on his or her intention for participating in the class.or whiteboard is helpful.

Each week. For those with access to a computer and/or email.Appendix D  WORKING WITH CORRESPONDENTS An Ethics for a Whole World Correspondence Course is a valuable offering to individuals that do not have access to a study group. reading each Key Concept. For those without access to email. comments or questions came up for you in your study of this chapter. the exchange will take place online. Use your notes to complete Parts A and B below. Please do not send answers to every question or give long examples. thoroughly read a chapter in the textbook. GUIDELINES FOR CORRESPONDENTS The correspondent is encouraged to keep a journal of all his or her course work. Part B: What insights. Part A: Write a short summary of what you feel are the most important concepts that the Dalai Lama is putting forth in this chapter. Go through the questions for discussion for each Key Concept and make notes in your journal on the questions that you feel offer you deeper insight into what the chapter is offering.Try to keep your work for each chapter to no more than two double-sided pages. Mail or email your work on Parts A and B to the mentor. taking notes if it is helpful. the correspondence will mean writing a letter and sending it through the USPS. Please do not write in either the book or the Study Guide.” The process begins with a mentor that is willing to have up to a dozen written exchanges by mail or email. 46 . Go through the Study Guide for each chapter. Respect that the mentor is volunteering his or her time. either in prison or the “free world.

A Certificate of Completion will not be issued until all materials are returned.It will work best to take the work a chapter at a time. there are a limited number of books and study guides available for the correspondence course at no cost. so the commitment for the class will be to send up to a dozen mailings. then no more that two chapters can be sent in a single mailing. correspondents should be brief. all course materials must be returned to the facilitator/ mentor for use by other study groups or correspondents. summarize. Unless purchased. This will save on how much the correspondent will have to write and the mentor to respond. A mentor should send an incarcerated participant a pre-addressed envelope with USPS printed postage (not stamps) to be used for returning the book and Study Guide. 47 . In situations where an incarcerated participant is indigent. if the participant makes a specific request. and not give too many examples. please contact Project Clear Light for availability. Again. a Certificate of Completion will be issued by Project Clear Light. COURSE MATERIALS Through a small grant from The Dalai Lama Foundation. Upon the completion of the course. Any more than this makes it difficult to get a thorough response to the work. Please note that this is a study opportunity. not an invitation to become a pen-pal.

1 2 CE RTIF ICATE OF COMPL E TION ETHICS for a WHOLE WORLD An Ethics Correspondence Course An in-depth study of “BEYOND RELIGION by the Dalai Lama” Participant Name Date Outstanding Achievement MENTOR NAME Sample certificate of completion 48 .


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We create the history of things we don’t know based on things we know.

That is very normal”
said Prof. P.J.Cherian, in connection with a recent documentary ‘Yaadum’ by Kombai S Anwar.
As we know, Indian history is a hostage of ideological chauvinists who use the art of history
writing as a tool to fulfill their agenda. The leftist school has an extra dimension as it aims to
continue the ‘invader’s’ perspective of India by naming it as unbiased, scientific and secular
history. Although ‘secularisation’ of history writing by leftist scholars decline the influence of
Hinduism (dharmic values) within the Indian society, they actively encourage projecting
Christian and Islamic imageries as a compelling force on the actions, behavior, and opinions of
the society. In this context, it is important to analyse Kombai S. Anwar’s documentary,
‘Yaadhum’, which traces the roots of Tamil Muslims. According to The Hindu “It opens the
window to the world where people of different communities co-existed, enriched each other’s
lives and did not even think about it.” The documentary helps the producer to ascertain his
identity as a ‘Tamil Muslim’, however it belittles the inherent plurality and tolerance of Hindu
society and claims unique antiquity to the Muslim population in Tamilnadu by distortion of facts.

“Muslim” is an Arabic word meaning “one who submits to God (Allah)”. Muslims believe that
Islam has been present since the time of the prophet Adam and prophets Noah, Abraham, Moses,
Jesus, among others, were all Islamic prophets, and they have equal veneration in the Qur’an.
Muslims living in that civilization. Anwar tries to put up an Islamo — centric interpretation of
the history of south India through the Yaadhum documentary assuming anything occurred in or
related to the geographical entity of present day ‘Islamic world’ can be identified as Islamic by
using carefully knit loose correlations and deductions.

Throughout history, merchants from other world came to India in search of its exotic goods.
‘Yavana’ was the term used in Sanskrit to mention the people from Ionia (Greeks) later it became
the general terminology for Greek or Roman or people of Mediterranean origin. Yavanas visited
India including Tamilnadu and is referred in Sangam literature and later literary works. However,
the Yavana presence in Tamilnadu was very less and they came only as traders or as security
guards to guard the king’s Fort. This scenario was not reported after the 2nd century AD. They
were illustrated as fierce and people kept away from them. Sasanian Empire was Iranian
(Persian) empire before the rise of Islam, ruled by the Sasanian dynasty from 224 AD to 651 AD.
They maintained good trade relations with various kingdoms in India. Trade guilds and merchant
communities were very active along the ports of ancient and medieval India.
‘TissaiairattuAinnuruvar’ or Five Hundred Lords of Ayyavolu were a group of 500 Swamis who
constituted a board of merchants in Aihole having business in all directions. They moved into
wherever Cholas had their presence. An inscription found near Vishakapattinam mentions a
donation to Ainnuruvar Perumpalli in 1090 AD. Since the name of a person in the inscription is
Arabic, Yaadhum cunningly read ‘Palli’ as a mosque. Manigramam guild flourished in
Tamilnadu in the Pallava and Chola periods and was active in South-east Asia. The Anjuvannam
guild refers to the community of Jews of Kerala. Joseph Rabban was a Jewish merchant, possibly
from Yemen, who came to the Malabar Coast in the mid-8th century. According to the traditions
of the Cochin Jews, Joseph was granted the rulership of an area called Anjuvannam (Fifth

and Muslim traders and operating in the ports of Malabar and Coromandel coasts and Java. Only the Hindus gave refuge to the Parsis and even allowed greater freedom to follow their customs and keep their faith. it took only a century for Islam to broaden its political frontiers through unprecedented amount of bloodshed and conquests. Given that the entire fold of Turks got Islamized only by late12th- century one cannot conclude that the mere presence of a name can prove the role of Islam in an event happened in the early 11th century. Hamyamana. Which. Yaadhum attributes Islamic connection to the Parsi settlements in western India for the Islamic sounding names in copper plates found north of Mumbai. of course. the indigenous fire worshiping community of Zoroastrians fled Iran (Persia) in terror. this was the time of crusades and constant intermingling and battles in the areas comprising present day ‘Islamic world’. Arab merchants married local women at Indian ports. A deliberate and loose correlation of different events like A Syrian Christian grant which bears signatures in Hebrew. Hence. This buddha vihar was also called as ‘Sudamani vihar’. Yaadhum refers to Muslim trading communities in the Rashtrakuta empire and Malabar in the west coast of India with trying to confuse the viewer to think it as Muslim settlements in Tamilnadu. and Pahlavi scripts and refers a Tamil text for Muslim Anjuvannam traders in Nagapattinam to include Muslims to the definition. In spite of the fact that from Mecca to Spain and to the frontiers of India. Islamic scholars prefer a ‘hand of God’ to explain this conquest of the world by a group of people. But history clearly shows repeated invasions in Tamilnadu over the fourteenth century by the Delhi sultanate . The population of Indian subcontinent reduced by almost 80 million between 1000 and 1525. Christian. the Arabs. giving rise to small Muslim communities who mainly indulged in horse trading and manning shipping fleets. “Animangalam Copperplate” of Kulothungachola refers sriVijayathunga Varman of Sri Vijaya kingdom of Java built Raja Raja Perumpalli with the patronage of Raja Raja Chola in 1006 CE. Historian Will Durant consider that the Islamic conquest of India is probably the bloodiest story in history. one need no much smartness to understand how tolerant and open- hearted Hindu society was to other faith and culture. The inscription describes the gift of land to the Teresa Church near Kollam to the Christians. and Anjuman.Tharisappalli Copper Plate (849 AD) issued by the King of Ayyan Atikal Tiruvatikal to the Nestorian Assyrian Christians in Malabar. The signatories signed the document in Hebrew. who were earlier abhorred as the epitome of savagery and tardiness. After the fall of Sassanid empire. Anwar mentions a Turk named Ahmed as a Signatory in this deed. Although present world consider most of the Persian names as Islamic in. the makers try to build up etymological interpretations of the term ‘Anjuvannam’ by relating it to Hajamana. and Kufic languages. near Kodungallur. and rights to seventy-two “free houses” by the Chera ruler Bhaskara Ravivarman II. Native faiths and cultures were ravaged. Pahlavi. This documentary suggests also.Varna). Also. were the languages originated in west Asia. But Anwar speaks about how Islam came toTamilnadu by peaceful means through trade implying violent conquests as distortions in the history written by the British. but were not exclusively Islamic? Y Subbarayulu in his paper defines Anjuvannam as a “body of west Asian traders” consisting of Jewish. Same is the story of Jews. Kufi.

I saw their heads lying on the ground. In the same manner did they treat their later Hindu prisoners.after the arrival of Islamic invaders in India around 10th and 11th century. and they started cutting down the trees of another forest. This is shameful conduct such as I have not known any other sovereign guilty of. the Kazi to his right and I to his left. ‘ He understood my reason. the prisoners were impaled. Then. Later in 1335. One day whilst the Kadhi (Kazi) and I were having our food with (Ghiyazu-d-din). I rose hurriedly. ‘ Where are you going ‘ ? I replied : ‘ I am going to say my afternoon (4 o’clock) prayers. on the stakes they had carried. Both Ibn Batutta and Gangadevi depict atrocities committed by the Muslim Sultans on the Hindu population. the rulers of Madurai Sultanate come across as tyrants and persecutors of Hindus. I found the unfortunate swimming in his blood. their wives were killed and tied by their hair to these pales. On the condition of Madurai under the Muslim rule. The Sultan made a sign with his hand to the executioners to cut off the head of this man . On my return. and immediately several of his followers drew their daggers. In1314 CE an army of marauders led by Khusrav Khan and in 1323 CE by Ulugh Khan pillaged every corner of the Pandyan land. then he said to them in Arabic : ‘ and the son and the wife. It is for this that God hastened the death of Ghiyath-wedding. bound in iron fetters. and he said to me . an infidel was brought before him accompanied by his wife and son aged seven years. are now heard ear-piercing noises of Brahmins being dragged. There. Gangadevi writes: “I very much lament for what has happened to the groves in Madhura. ‘ They cut off their heads and I turned my eyes away. Invasion of Malik Kafur in 1311 CE ransacked Madurai. When I looked again. The coconut trees have all been cut and in their place are to be seen rows of iron spikes with human skulls dangling at the points. I was another time with the Sultan Ghiyath-wedding when a Hindu was brought into his presence. smiled. the camp was raised. Little children were massacred on the bosoms of their mothers and their corpses left there. He uttered words I did not understand. … The waters of Tambraparni which were once white with sandal paste rubbed away from the breasts of charming girls are now flowing red with the blood of cows slaughtered by the miscreants ” Ibn Batuta describes Ghiyasuddin Dhamgani’s actions as: “The Hindu prisoners were divided into four sections and taken to each of the four gates of the great catcher. Afterwards. Jalaluddin Ahsan Khan set up the Madurai Sultanate. In the highways which were once charming with the sounds of anklets of beautiful women.” . and ordered the hands and feet of the idolater to be cut off. From contemporary historical accounts.

Besides. Saying that the Tamil Muslim Mosques also followed the same Dravidian style with Islamic sensibilities of avoiding the human figure. At this point. to 1565 A. plundered and destroyed the city. the ranks softened the Hindu infantry under Venkatadri ploughed through the divisions of Barid Shah annihilating them. pillaged. 100 years after the prophet’s death minarets appear in the mosque architecture and has ever since been a part of it. He also says that all the mosques don’t need to have minarets. After three days. The assault was so vigorous that it looked like a Hindu victory was imminent. A brief account of Muslim savagery and Hindu resilience from the battle of talikota is as follows: On 23 Jan 1565. “NARAYANA KRISHNA BHAGAVANTHA” after which he was beheaded. they carried on a day after day their work of destruction.000 Moslem troops had opened a vigorous rear attack on the Hindus and captured several artillery positions. Qutb Shah was also in retreat when Nizam Shah sent his forces to shore up the ranks of the Sultans. with crowbars and axes. Shops. Several reports claim the involvement of over a million men. About 140. concludes thus — “With fire and sword. Men. They looted.The native Hindus could regain their political dominance and liberal cultural religious policy by putting off the tide of Muslim invasion and protect the Hindu Dharma in the peninsula during 1336 A. the Sultans signaled to the Moslem officers in the Vijayanagara army to launch a subversive attack. on so splendid a city. There was no one to stop them. Robert Sewell. women and children killed. the armies clashed on the plains near the villages of Rakshasi and Tangdi. temples and houses burnt and the Hindu deities destroyed. Never perhaps in the history of the world has such havoc been wrought. When he was asked to get converted to Islam to be left alive. but Nizam Shah made a dash to seize him. Also. in his book The Forgotten Empire. amid scenes of savage massacre and horrors beyond description”. Anwar’s documentary then brings in Dravidian Islam architecture quoting the mosque in Kilakarai. Venkatadri struck early and within the first two hours the Hindu army’s heavy guns fired constantly on the ranks of Barid Shah. Muslim troops entered the city. As. and wrought so suddenly. Robert Sewell (1845–1925) worked in the civil service of the Madras Presidency during the colonial rule in India. Several cannon shells landed near Rama Raya’s elephant and he fell from it as his mount was struck by a cannon shard. teeming with a wealthy and industrious population in the full plenitude of prosperity one day. Nizam Shah himself was then pressed hard by the heavy cannonade from Rama Raya‘s division and was facing a Hindu infantry thrust with Rama Raya at the helm. but that was at the time of the prophet. Azhwaarthirunagaridistrict in Tamilnadu and claims it as the oldest mosque built in 628 AD. The empire was in constant tussle with the adjacent Islamic kingdoms and finally fell into the hands of marauders.D. It is true that many ancient mosques in Arabia didn’t have minarets. Rama Raya tried to recover. he tries to distort the historical facts to sneak in Islam into the grand legacy of Dravidian architecture. the . Suddenly Rama Raya found his rear surprised by the two Moslem divisions in his ranks turning against him. and reduced to ruins. and on the next seized.D. his reply was. This destructive episode continued for six months. the mosque lacks minaret and is made of mountain rocks like ancient Tamil temples which give it a temple appearance.

one cannot see in his words. who were Ramayana experts. Instead. the Dravidian sensibilities on the pillars of the mosque as ruins of a Jaina or Hindu temple reused by the Islamic invaders. In fact.” claims Anwar. the film hints to the contribution of Muslims to Tamil literature. the stories told about the Vaishnava saint’s receptivity to an alien faith attributes to the inherent transcendentalism and mysticism in Hindu religion. Further. Every Muslim learn to read and write in Arabic to practice their religion. most scholars believe that if it’s not in Arabic it’s not the Quran. However. It accuses that Sufism dilutes Sacred Islam by accommodating pantheistic ideas and symbolism and compromises with kafirs. whom he visualised as a woman. since Muslims believe it as the direct word of God in Arabic. which is why 17th century also saw the first time literary works by Muslim and Christian authors. In that case. including M. As a matter of fact. but I also carry several other identities. a translation inserts a human (and therefore imperfect) element.” Quran is written in Arabic. “Onre Kulam. we can also assume. Scholars such as Eaton capably points at the political processes at work when Muslim armies dismantled Hindu temples and reused parts of them in later constructions. and Sharia has forbidden errors in reading it because that would change the meaning. Yakoba was a Vaishnavite. “ And there are some scholars. In a spree to brag about . I am also a Tamilian. Oruvane Devan” comes from Tirumandiram. Ismail.’ Saheb concludes on this poignant note: “You may have many suitors. Gunangudi Mastan Saheb can be compared to the Azhwars in his devotion to Allah. By the same token. Even the example in the film shows that. an environmentalist and a ‘Maduraikaaran’. In fact. one must note that Muslims never wrote poems or other stuff about anything except Allah. Muslims and Christians were growing in Tamilnadu with the influences of the Delhi Sultanate and the growing European missionaries. this universal credence on a single language is one of the binding force for Muslim brotherhood worldwide. In this context. Most of the religious teachers thinks that “the Quran is only read in Arabic. “When there are so many layers to one’s identity. which talks about Prophet Mohammed’s journey to Mehraj. but you are my only Light of Life. I may be a Muslim by birth. religion alone cannot be a determining factor. Bhogar too had a similar experience. such as the Mehraj Malai. the decline of Vijayanagara empire and the constant plight of Hindus due to the savage wars gave no peace of mind for Hindus to engage in literary activities for about two centuries. Yaadhum says it is not mandatory for an Indian Muslim to speak Urdu and Muslims in Tamilnadu consider the Tamil language as his mother tongue which is why he deserves reverence for his tolerance and plurality. Interestingly.M. Expressing his love for ‘Her.” he says. the consciousness of an identity as an Indian. who after meditation found himself transported to Mecca.inscriptions speak only about its presence in the 11th century which the Muslims call as renovation. Islamic scholars remain divided in this regard. Moreover. Anwar set out to explore and trace his roots as an answer to the identity crisis he suffered as a Muslim in a secular society. But it is a well-known fact that the orthodox Islam opposes Sufism. the film and the interviews of the film-maker fuels Tamil chauvinism.” It goes ahead by nodding Islam as the saviour of Tamil literature in it’s ‘Dark age’.

leading to riots. On the other hand. the secular liberal Muslim turns out to bean emotional closet Islamist. Islam finds itself in a crisis. In its 1. He neglects the religious identity of pre-Islamic traders from west Asia and hints them as Muslims to prove an active presence of Muslim traders in Tamilnadu and attribute a role for Islam in the Chola hay days in south-East Asia. he undermines the threat of present day global Islamist terror. I belong to this place. nevertheless elucidated Dravidian Islamic architecture. He said Architecture has no religion.” he confesses to the Hindu. . Hence. where people from various social and religious backgrounds coexisted he depicts the harmonious relationship between the Hindu and Muslim communities in Tamilnadu. he blames Crusaders and Britishers for the image of Islam as a murderous violent cult. asks not to cite religion to describe crusades and conquests of heathens by Islamic rulers by pointing out that non-Muslims existed in those regions. They were simply loaded against the community. Like every Sharia Bolshevik of the time. “So right- wing groups continue to harbour imaginary wounds from the past. the film fails to read the land grants and donations by Hindu kings to other religious shrines and the peaceful coexistence of traders from various religion and nationalities over thousands of years as the concern for universal kinship and respect for differences in belief and religion.400-year-long history. he undermines the violence committed by Islam while spreading its wings over the land. In addition to that brings up a tale of Cholas attacking Buddhist country and Christian persecution of Jews. he too imagines victim-hood for his community and try to narrate the story of a culturally rich and diverse land exclusively through on behalf of his religion.Islam’s role in nurturing a pluralistic society.” proclaims Anwar after making a movie with distorted facts to confirm if he belongs to Tamilnadu or not. which in turn create a sense of fear and alienation among Muslims. With a narrow linear perspective of Hinduism Anwar tries to append the Tamil society and history in an Islamic garb. Added to this is the current international scenario. Therefore. I am sure of my roots. Only a leftist can bring such oxymoron explicitly as intelligent research work. “ Now. Talks about secularism and pluralism but fails to keep his religion aside while narrating the story of his place. In addition to that like any apologist moderate Muslim. By conveniently covering up the brutal conquests and wars. Yaadhum ignores that the concepts of tolerance and pluralism are the very essence of Hinduism and its manifestation through diverse Hindu practices and its centuries of peaceful coexistence of various faiths to paint Islam as a religion which acknowledges diversity.” Anwar not only decidedly deny the Brutal wars and plunder done by the Islamic invaders in India but also insinuate communal hatred towards the other communities. “Documenting the history of Muslims opened my eyes to the misrepresentations that filled the so-called history books. I decided to focus on the subject and throw light on the misunderstandings. which they use to radicalise their followers.