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El Arte De Vivir En El Nuevo Milenio / Ethics for the New Millennium
Ante la avalancha de noticias que nos hablan de crímenes y violencia, es difícil creer en la bondad innata del ser humano, y sólo la voz de un gran maestro puede devolvernos la confianza en nuestras mejores cualidades. Su Santidad el Dalai Lama inaugura el nuevo milenio con una propuesta simple y clara, destinada a guiar los pasos de la humanidad hacia el se trata nada menos de que aprendamos a creer en lo que de bueno hay en nosotros y a ejercer la compasión no sólo como un deber, sino como una virtud que nos distingue entre los seres vivos del planeta. Haciendo buen uso del sentido común y de un envidiable espíritu práctico, el Dalai Lama nos ofrece una nueva ética que rompe las barreras de las distintas religiones para celebrar los sentimientos más hondos y puros de los seres humanos.
256 pages, Mass Market Paperback
First published January 1, 1999
293 people are currently reading
4527 people want to read
About the author
Dalai Lama XIV
1,554 books6,194 followersJetsun Jamphel Ngawang Lobsang Yeshe Tenzin Gyatso (born Lhamo Döndrub), the 14th Dalai Lama, is a practicing member of the Gelug School of Tibetan Buddhism and is influential as a Nobel Peace Prize laureate, the world's most famous Buddhist monk, and the leader of the exiled Tibetan government in India.
Tenzin Gyatso was the fifth of sixteen children born to a farming family. He was proclaimed the tulku (an Enlightened lama who has consciously decided to take rebirth) of the 13th Dalai Lama at the age of two.
On 17 November 1950, at the age of 15, he was enthroned as Tibet's ruler. Thus he became Tibet's most important political ruler just one month after the People's Republic of China's invasion of Tibet on 7 October 1950. In 1954, he went to Beijing to attempt peace talks with Mao Zedong and other leaders of the PRC. These talks ultimately failed.
After a failed uprising and the collapse of the Tibetan resistance movement in 1959, the Dalai Lama left for India, where he was active in establishing the Central Tibetan Administration (the Tibetan Government in Exile) and in seeking to preserve Tibetan culture and education among the thousands of refugees who accompanied him.
Tenzin Gyatso is a charismatic figure and noted public speaker. This Dalai Lama is the first to travel to the West. There, he has helped to spread Buddhism and to promote the concepts of universal responsibility, secular ethics, and religious harmony.
He was awarded the Nobel Peace Prize in 1989, honorary Canadian citizenship in 2006, and the United States Congressional Gold Medal on 17 October 2007.
Tenzin Gyatso was the fifth of sixteen children born to a farming family. He was proclaimed the tulku (an Enlightened lama who has consciously decided to take rebirth) of the 13th Dalai Lama at the age of two.
On 17 November 1950, at the age of 15, he was enthroned as Tibet's ruler. Thus he became Tibet's most important political ruler just one month after the People's Republic of China's invasion of Tibet on 7 October 1950. In 1954, he went to Beijing to attempt peace talks with Mao Zedong and other leaders of the PRC. These talks ultimately failed.
After a failed uprising and the collapse of the Tibetan resistance movement in 1959, the Dalai Lama left for India, where he was active in establishing the Central Tibetan Administration (the Tibetan Government in Exile) and in seeking to preserve Tibetan culture and education among the thousands of refugees who accompanied him.
Tenzin Gyatso is a charismatic figure and noted public speaker. This Dalai Lama is the first to travel to the West. There, he has helped to spread Buddhism and to promote the concepts of universal responsibility, secular ethics, and religious harmony.
He was awarded the Nobel Peace Prize in 1989, honorary Canadian citizenship in 2006, and the United States Congressional Gold Medal on 17 October 2007.
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May 25, 2017
This was required reading for a course I am taking which only makes me that much more impressed that I found it so profound. The Dalai Lama has somehow managed to outdo Joseph Campbell in religious sophistication. He has written a book for all of us that is, dare I say it, post religious. Post religious in a deeply spiritual way, in a all-embracing way, and in a conversational non-academic style. Clearly, he is primarily motivated by Buddhist beliefs but he is speaking to as wide an audience as is possible while still maintaining membership in his own faith.
His message is simple. Compassion. That's it - if you become more compassionate through a specific religious tradition then that is the way to do it; if you are working on your compassion without religion then that is the way to do it for you.
You don't become a nicer person because someone tells you to or for rewards in an afterlife. You should be nice because it is the pathway to true happiness. You become compassionate by inhibiting your non compassionate emotions (jealousy, anger, hatred, fear) and encouraging your compassion by relating to other people as being fundamentally similar to you. It is not enough to read and think on these things. One should, like any other activity, practice being compassionate to become better at it. Start with small things and see where you can take it, he says.
I found the first half of the book to be the most moving and insightful, but there are gems in the latter half as well. The Dalai Lama, understandably, draws heavily on his own Buddhist background and I sometimes feared the book would become New-Agey preachy, but in the end I found the book to be an authentic voice from a specific individual who acknowledges his own limitations but is trying to speak to some of the most difficult issues in our times (war, the environment, religious strife, the disconnect of modern life).
I said post-religious, but maybe I should have said pan-religious for he clearly thinks we human beings are special and are meant to strive for greatness. Very inspiring for me since I tend to have a more pessimistic attitude which I have discovered, thanks to reading this book, is keeping me back from being a better person.
This book is a must-read!
His message is simple. Compassion. That's it - if you become more compassionate through a specific religious tradition then that is the way to do it; if you are working on your compassion without religion then that is the way to do it for you.
You don't become a nicer person because someone tells you to or for rewards in an afterlife. You should be nice because it is the pathway to true happiness. You become compassionate by inhibiting your non compassionate emotions (jealousy, anger, hatred, fear) and encouraging your compassion by relating to other people as being fundamentally similar to you. It is not enough to read and think on these things. One should, like any other activity, practice being compassionate to become better at it. Start with small things and see where you can take it, he says.
I found the first half of the book to be the most moving and insightful, but there are gems in the latter half as well. The Dalai Lama, understandably, draws heavily on his own Buddhist background and I sometimes feared the book would become New-Agey preachy, but in the end I found the book to be an authentic voice from a specific individual who acknowledges his own limitations but is trying to speak to some of the most difficult issues in our times (war, the environment, religious strife, the disconnect of modern life).
I said post-religious, but maybe I should have said pan-religious for he clearly thinks we human beings are special and are meant to strive for greatness. Very inspiring for me since I tend to have a more pessimistic attitude which I have discovered, thanks to reading this book, is keeping me back from being a better person.
This book is a must-read!
February 25, 2025
A Call To Spiritual Awakening
This book, "Ethics for the New Millennium" was written at the time of the change from the 20th to the 21st Century. The Dalai Lama used the change to the new Millennium as a call to ethical and spiritual reflection and to an awakening to a new, informed inner life.
The book is eloquent and compelling. The Dalai Lama's command of English is somewhat limited, and the text undoubtedly underwent substantial editing. But the sincerity and power of the book shines through, as does the Dalai Lama's modesty. It is something of a rarity for a book to sound the call to spiritual renewal while refusing to proselytize or to promote a specific creed.
The Dalai Lama promises repeatedly that his book is concerned with ethics and spirituality rather than with Buddhist beliefs. There is nothing in this book, for example, that even suggests the reader take up a meditation practice. Although there is a substantial treatment of the difficult Buddhist teaching of Dependent Origination, the Dalai Lama makes good on his word. The book can be read and appreciated by people who are secular -- without a religious faith -- and by those who are committed to a faith tradition other than Buddhism.
The Dalai Lama's basic message here, I think, is that all people strive to be happy. In the West, we tend to equate the pursuit of happiness with materialistic success. This goes part of the way to happiness but has difficulties in terms of the anxiety, competitiveness, and insensitiveness to ourselves and others that it creates. The Dalai Lama's answer, in common with much religious and spiritual writing, is to look inward. What is important is how the Dalai Lama elaborates his teaching in this book.
The Dalai Lama insists that spiritual renewal requires a commitment to ethical behavior. There are two levels to this. The first, more basic level, is to act in a way that doesn't bring harm. This is a seemingly simple teaching, but one difficult to put in practice in specific situations. The second level is to aim to be other-directed rather than self-directed in one's actions. This means acting with patience, generosity, compassion, nonviolence, empathy, thought for the other person, rather than for oneself. For the Dalai Lama this second level underlies all spirituality and religious traditions and is more fundamental than any metaphysical or faith issues. People can disagree on the latter or not hold any religious position at all.
After developing the foundations of what he sees as ethical and spiritual behavior, the Dalai Lama offers suggestions for the individual's redirection of him or herself in terms of restraint, virtue, compassion, and the relief of suffering. Again, I was struck by the modesty of the teaching and by the Dalai Lama's claim that spiritual redirection can be independent of the individual's commitment or lack of commitment to a religious creed. The Dalai Lama emphasizes at one point that "we are not talking about Buddahood here" but rather about how any individual can aim for ethical and spiritual redirection.
A chapter in the final section of the book discusses "the role of religion in modern society." The Dalai Lama explains his own commitment to Tibetan Buddhism but insists again that such commitment is unnecessary for the individual to redirect energy to the ethical/spiritual life. In fact, in this book the Dalai Lama discourages religious conversion but urges the reader to remain in his or her own faith and work within it. He maintains that all religions teach the same basic ethical and spiritual precepts while their metaphysical or faith commitments differ. He offers a plea that people from different faith traditions learn that they can learn much from each other while maintaining their own belief system. He reiterates that people shouldn't force themselves to have a religion at all if they are committed to a secular worldview.
There is a great deal of wisdom and simplicity in this book. It may be valuable to those who want to consider redirecting or better understanding themselves.
Robin Friedman
This book, "Ethics for the New Millennium" was written at the time of the change from the 20th to the 21st Century. The Dalai Lama used the change to the new Millennium as a call to ethical and spiritual reflection and to an awakening to a new, informed inner life.
The book is eloquent and compelling. The Dalai Lama's command of English is somewhat limited, and the text undoubtedly underwent substantial editing. But the sincerity and power of the book shines through, as does the Dalai Lama's modesty. It is something of a rarity for a book to sound the call to spiritual renewal while refusing to proselytize or to promote a specific creed.
The Dalai Lama promises repeatedly that his book is concerned with ethics and spirituality rather than with Buddhist beliefs. There is nothing in this book, for example, that even suggests the reader take up a meditation practice. Although there is a substantial treatment of the difficult Buddhist teaching of Dependent Origination, the Dalai Lama makes good on his word. The book can be read and appreciated by people who are secular -- without a religious faith -- and by those who are committed to a faith tradition other than Buddhism.
The Dalai Lama's basic message here, I think, is that all people strive to be happy. In the West, we tend to equate the pursuit of happiness with materialistic success. This goes part of the way to happiness but has difficulties in terms of the anxiety, competitiveness, and insensitiveness to ourselves and others that it creates. The Dalai Lama's answer, in common with much religious and spiritual writing, is to look inward. What is important is how the Dalai Lama elaborates his teaching in this book.
The Dalai Lama insists that spiritual renewal requires a commitment to ethical behavior. There are two levels to this. The first, more basic level, is to act in a way that doesn't bring harm. This is a seemingly simple teaching, but one difficult to put in practice in specific situations. The second level is to aim to be other-directed rather than self-directed in one's actions. This means acting with patience, generosity, compassion, nonviolence, empathy, thought for the other person, rather than for oneself. For the Dalai Lama this second level underlies all spirituality and religious traditions and is more fundamental than any metaphysical or faith issues. People can disagree on the latter or not hold any religious position at all.
After developing the foundations of what he sees as ethical and spiritual behavior, the Dalai Lama offers suggestions for the individual's redirection of him or herself in terms of restraint, virtue, compassion, and the relief of suffering. Again, I was struck by the modesty of the teaching and by the Dalai Lama's claim that spiritual redirection can be independent of the individual's commitment or lack of commitment to a religious creed. The Dalai Lama emphasizes at one point that "we are not talking about Buddahood here" but rather about how any individual can aim for ethical and spiritual redirection.
A chapter in the final section of the book discusses "the role of religion in modern society." The Dalai Lama explains his own commitment to Tibetan Buddhism but insists again that such commitment is unnecessary for the individual to redirect energy to the ethical/spiritual life. In fact, in this book the Dalai Lama discourages religious conversion but urges the reader to remain in his or her own faith and work within it. He maintains that all religions teach the same basic ethical and spiritual precepts while their metaphysical or faith commitments differ. He offers a plea that people from different faith traditions learn that they can learn much from each other while maintaining their own belief system. He reiterates that people shouldn't force themselves to have a religion at all if they are committed to a secular worldview.
There is a great deal of wisdom and simplicity in this book. It may be valuable to those who want to consider redirecting or better understanding themselves.
Robin Friedman
October 9, 2022
Era tão Bom conseguir que o mundo se organizasse em prol da gratidão e da paz ❤
July 26, 2016
In Buddhist thought, the distinction between altruism and self-interest disappears like the distinction between samsara and nirvana in the Heart Sutra:
Two important points about the voluntary and practical qualities of Buddhist self-discipline:
Wonderfully concise explication of verse 6.10 of Śāntideva's Bodhisattvacharyavatara :
A gentler version of Jesus' comments about "eyes," "beams," and "specks" from Matthew 7.3–5:
If the self had intrinsic identity, it would be possible to speak in terms of self-interest in isolation from that of others'. But because this is not so, because self and others can only be understood in terms of relationship, we see that self-interest and others' interest are closely interrelated. Indeed, within this picture of dependently originated reality, we see that there is no self-interest completely unrelated to others' interests. Due to the fundamental interconnectedness which lies at the heart of reality, your interest is also my interest. From this, it becomes clear that "my" interest and "your" interest are intimately connected. In a deep sense, they converge. (47)
Two important points about the voluntary and practical qualities of Buddhist self-discipline:
To say that we need to curb anger and our negative thoughts and emotions does not mean that we should deny our feelings. There is an important distinction to be made between denial and restraint. The latter constitutes a deliberate and voluntarily adopted discipline based on an appreciation of the benefits of doing so. (98)
[B]ecause, unlike our bodies which soon get sick, old, and worn out, the afflictive emotions never age, it is important to realize that dealing with them is a lifelong struggle. Nor should the reader suppose that what we are talking about here is the mere acquisition of knowledge. Is is not even a question of developing the conviction that may come from such knowledge. What we are talking about is gaining an experience of virtue through constant practice and familiarization so that it becomes spontaneous. (119)
Wonderfully concise explication of verse 6.10 of Śāntideva's Bodhisattvacharyavatara :
Personally, I find enormously helpful the advice given about suffering by the great Indian scholar-saint, Shantideva. It is essential, he said, that when we face difficulties of whatever sort we do not let them paralyze us. If we do, we are in danger of being totally overwhelmed by them. Instead, using our critical faculties, we should examine the nature of the problem itself. If we find that there exists the possibility we could solve it by some means or other, there is no need for anxiety. The rational thing would then be to devote all one's energy to finding that means and acting on it., If, on the other hand, we find that the nature of the problem admits to no solution, there is no point worrying about it. If nothing can change the situation, worrying only makes it worse. Taken out of context of the philosophical text in which it appears as the culmination of a complex series of reflections, Shantideva's approach may sound somewhat simplistic. But its very beauty lies in this quality of simplicity. And no one could argue with its sheer common sense. (142–3)
A gentler version of Jesus' comments about "eyes," "beams," and "specks" from Matthew 7.3–5:
[I]t is far more useful to be aware of a single shortcoming in ourselves than it is to be aware of a thousand in someone else. For when the fault is our own, we are in a position to correct it. (153)
June 5, 2025
This book is an absolute gold mine of material. The Dalai Lama provides such thoughtful insight into a handful of tough issues and offers an ingeniously simple framework for ethics. He also has a great discussion about the use of religion in the modern world. My favorite Buddhist teaching he uses is the concept of dependent origination. It is such a beautiful explanation for how we experience life. Wrapping our heads around this concept helps breed compassion for the world around us.
Quotes and thoughts to come back to:
- “We must have some means of adjudicating between, for example, terrorism as a means to political reform and Mahatma Gandhi’s principles of peaceful resistance. We must be able to show that violence toward others is wrong. And yet we must find some way of doing so which avoids the extremes of crude absolutism on the one hand, and the trivial relativism on the other.“
- It is always important to consider the consequences of actions, but it is also important to question the intent and the nature of the act.
- “When the driving force for actions is wholesome, our actions will tend automatically to contribute to others, well-being. They will automatically be ethical. Further, the more this is our habitual state, the less likely we are to react badly when provoked. And even when we do lose our temper, any actions will be free of any sense of malice or hatred. The aim of spiritual and, therefore, ethical practice is thus to transform and protect the individuals kun long. This is how we become better human beings.“
- “We find that the more we succeed in transforming our hearts and minds through cultivating spiritual qualities, the better able we will be to cope with adversity, and the greater the likelihood that our actions will be ethically wholesome.”
- “I believe there’s an important distinction to be made between religion and spirituality. Religion, I take it to be concerned with faith and the claims to salvation of one faith tradition or another, an aspect of which is acceptance of some form of metaphysical or supernatural reality, including, perhaps an idea of heaven or Nirvana. Connected with this is our religious teachings or dogma, ritual, prayer, and so on. Spirituality, I take to be concerned with those qualities of the human spirit – such as love and compassion, patience, tolerance, forgiveness, contentment, a sense of responsibility, a sense of harmony – which bring happiness to both self and others.” There is no reason why these spiritual qualities cannot be developed without belief in a religious system
- “Our individual well-being, is intimately connected both with that of all others and with the environment within which we live. It also becomes apparent that are every action, or every deed, word, and thought, no matter how slight or inconsequential it may seem, as an implication, not only for ourselves, but for all others, too.“
- “When we view reality in terms of dependent origination, it draws us away from our usual tendency to see things and events in terms of solid, independent, discrete entities. This is helpful because it is this tendency which causes us to exaggerate one or two aspects of our experience and make them representative of the whole reality of a given situation while ignoring its wider complexities.“ This concept can allow us to give grace to those who treat us poorly and hurt us. It can give us peace of mind when we feel we did not measure up. Incredibly powerful.
- Everybody knows that material possessions do not bring lasting happiness. The Dalai Lama explain this in terms of loss aversion that I read about a couple books back. It’s not just that these pleasures are fleeting, it’s that we worry about losing our possessions. We worry about our expensive car breaking down, we worry about our house burning down, we worry about our children, breaking their new iPhones, all of which cost us our precious money. Loss aversion teaches us that losing things we already have is the most painful human experience and we try to avoid it at all costs. Even if these things don’t happen, we still spend more of our time worrying about them. By stockpiling material possessions that have increasing monetary value, we continuously added to the stress of our lives.
- “Here I am not suggesting that the individual whose actions are motivated by the wish to bring others happiness necessarily meets with less misfortune than the one who does not. Sickness, old age, and mishaps of one sort or another are the same for us all. But the suffering, which undermine our internal peace – anxiety, frustration, disappointment – are definitely less. In our concern for others, we worry less about ourselves. when we worry less about ourselves, the experience of our own suffering is less intense.
- This concept keeps finding me through multiple philosophers, including stoicism, logotherapy, and Buddhism. The fact that humans have a unique ability to pause between stimulus and response and choose how to act. This can only be exercised through discipline and practice. It’s not to say that these feelings should be ignored, but they should be dealt with in a calmer state, in order to not to hurt anybody else or ourselves.
- “We might think of mind, or consciousness, in terms of a president or monarch, who is very honest, very pure. In this view, our thoughts and emotions are like cabinet ministers. Some of them give good advice, some bad. Some have the well-being of others as their principal concern, others only their own narrow interests. Responsibility of the main consciousness – the leader – is to determine which of the subordinate give good advice in which bad, which of them are reliable, and which are not, and to act in the advice of the one sort and not the other.“ this is a practical way of looking at emotions as never something you can truly control, but that you can observe as they come and learn to see a separate from yourself. Many emotions come from millions of years of evolution and do not serve us in the present day. We get bad advice every day and would be fool to act on it, this is a beautiful way of dealing with our own fleeting emotions.
- “To say that we need to curb anger and our negative thoughts and emotions does not mean that we should deny our feelings. There is an important distinction to be made between denial and restraint. The latter constitutes a voluntarily adopted discipline based on an appreciation of the benefits of doing so. This is very different from the case of someone who suppresses emotions such as anger out of a feeling that they need to present a façade of self control, or out of fear of what others may think. Such behavior is like closing a wound which is still infected. We are not talking about rule following. Were the denial and suppression to occur, there comes the danger that in doing so the individual stores this anger and resentment. The trouble here is that at some future point they may find that they cannot contain these feelings any longer. In other words, there are, of course, thoughts and emotions which it is appropriate, even important, to express openly– including negative ones – albeit there are more or less appropriate ways to do so. It is far better to confront a person or situation than to hide our anger away, brood on it, and nurture resentment in our hearts. Yet, if we indiscriminately expressed negative thoughts and emotions simply on the grounds that they must be articulated, there is a strong possibility, for all the reasons I’ve given, that we will lose control and overreact. Thus the important thing is to be discriminating, both in terms of the feelings we express and how we express them.“
- “There are times in everyone’s life when harsh words – or even physical intervention – may be called for. But since it’s safeguards our inner composure, sö pa means we are in a stronger position to judge an appropriately nonviolent response than if we are overwhelmed by negative thoughts and emotions. From this, we see that it is a very opposite of cowardice. Cowardice arises when we lose all confidence as a result of fear. Patient forbearance means that we remain firm even when we are afraid.
- “It enables us to reserve our judgment toward the act, and it enables us to have compassion for the individual.“
- “From adversity we can find the value of patient forbearance. And, in particular, those who would harm us give us unparalleled opportunities to practice discipline behavior.“
- “This is not to say that people are not responsible for their actions. Let us remember that they may be acting largely out of ignorance. A child brought up in a violent environment may not know any other way to behave. As a result, the question of blame is rendered largely redundant.“
- I must strive to develop nying je chenmo or “great compassion.” This is where I slowly get to a point of where, even the most subtle hint of someone else suffering causes an overwhelming sense of responsibility to help that person.
- “Some people may object to this ideal on the grounds that by entering into others’ suffering, we bring suffering on ourselves. To an extent, this is true. But I suggest that there is an important qualitative distinction to be made between experiencing one’s own suffering and experiencing suffering in the course of sharing in others’. In the case of one’s own suffering, given that it is involuntary, there is a sense of oppression: it seems to come from outside us. By contrast, sharing in someone else is suffering must at some level, involve the degree of voluntariness, which itself is indicative of a certain inner strength. For this reason, the disturbance it may cause is considerably less likely to paralyze us than our own suffering.”
- Causing people pain and suffering is not a long term recipe for peace and happiness. Although, it may be true, that it will lead to some satisfaction or positive outcome in the immediate circumstance, over time it will lead to anxiety and unrest.
- “Of course, it will not always be possible to devote time to careful discernment. Sometimes we have to act at once. This is why our spiritual development is of such critical importance in ensuring that our actions are ethically sound. The more spontaneous our actions, the more they will tend to reflect our habits and disposition in that moment.“
- Something like lying is unwholesome. However, what if we are put into a situation where we must lie to reduce the suffering of those around us? This may be permissible, but we truly must investigate whether our intensions are centered around others’ well being or around our self interest. Also, even if we do lie and prevent harm, we still have to accept the karmic consequences of this action. Lying attempts to bend reality and eventually reality will correct itself. Does this mean people will lose trust in you? It’s impossible to foresee what our actions will cause.
- “This is why it is far more useful to be aware of a single shortcoming in ourselves than it is to be aware of a thousand in somebody else. For the faults our own, we are in a position to correct it.”
- “When a person is born rich, or acquires wealth by some other means, they have a tremendous opportunity to benefit others. What a waste when that opportunity is squandered on self-indulgence.”
- “I also believe that when an individual sincerely practices religion, that individual will benefit enormously. People who have developed a firm faith, grounded in understanding and rooted in daily practice, are in general much better at coping with adversity than those who have not. I am convinced, therefore, that religion has enormous potential to benefit humanity. Properly employed, it is an extremely effective instrument for establishing human happiness. In particular, it can play a leading role in encouraging people to develop a sense of responsibility toward others and of the need to be ethically disciplined.“ He does speak about how much conflict religion has caused and how religion is not a precondition to either ethical behavior or happiness, but it is a powerful tool, nonetheless. Community and daily practice are such a powerful force. If not religion, what is the secular alternative?
- “Taking religious teachings is of little benefit if they do not enter the heart but remain at the level of intellect alone. Simply relying on faith without understanding and without implementation as of limited value.“
- “Far from applying the teachings of their religion in our personal lives, we have a tendency to use them to reinforce our self-centered attitudes. We relate to our religion as something we own, or is a label that separates us from others. Surely this is misguided?“
- He spoke about how different religions are effective for different people. It’s not as useful to pick apart religions in terms of their metaphysics, but rather look at how well each one does for the individual.
- “Ensure that you make the rest of your life as meaningful as possible. Do this by engaging in spiritual practice if you can. As I hope I’ve made clear, there is nothing mysterious about this. It consists in nothing more than acting out of concern for others. And provided you undertake this practice, sincerely and with persistence, little by little, step-by-step you will gradually be able to re-order your habits and attitudes so that you think less about your own narrow concern, concerns and more of other others’. And doing so, you will find that you enjoy peace and happiness yourself.”
Quotes and thoughts to come back to:
- “We must have some means of adjudicating between, for example, terrorism as a means to political reform and Mahatma Gandhi’s principles of peaceful resistance. We must be able to show that violence toward others is wrong. And yet we must find some way of doing so which avoids the extremes of crude absolutism on the one hand, and the trivial relativism on the other.“
- It is always important to consider the consequences of actions, but it is also important to question the intent and the nature of the act.
- “When the driving force for actions is wholesome, our actions will tend automatically to contribute to others, well-being. They will automatically be ethical. Further, the more this is our habitual state, the less likely we are to react badly when provoked. And even when we do lose our temper, any actions will be free of any sense of malice or hatred. The aim of spiritual and, therefore, ethical practice is thus to transform and protect the individuals kun long. This is how we become better human beings.“
- “We find that the more we succeed in transforming our hearts and minds through cultivating spiritual qualities, the better able we will be to cope with adversity, and the greater the likelihood that our actions will be ethically wholesome.”
- “I believe there’s an important distinction to be made between religion and spirituality. Religion, I take it to be concerned with faith and the claims to salvation of one faith tradition or another, an aspect of which is acceptance of some form of metaphysical or supernatural reality, including, perhaps an idea of heaven or Nirvana. Connected with this is our religious teachings or dogma, ritual, prayer, and so on. Spirituality, I take to be concerned with those qualities of the human spirit – such as love and compassion, patience, tolerance, forgiveness, contentment, a sense of responsibility, a sense of harmony – which bring happiness to both self and others.” There is no reason why these spiritual qualities cannot be developed without belief in a religious system
- “Our individual well-being, is intimately connected both with that of all others and with the environment within which we live. It also becomes apparent that are every action, or every deed, word, and thought, no matter how slight or inconsequential it may seem, as an implication, not only for ourselves, but for all others, too.“
- “When we view reality in terms of dependent origination, it draws us away from our usual tendency to see things and events in terms of solid, independent, discrete entities. This is helpful because it is this tendency which causes us to exaggerate one or two aspects of our experience and make them representative of the whole reality of a given situation while ignoring its wider complexities.“ This concept can allow us to give grace to those who treat us poorly and hurt us. It can give us peace of mind when we feel we did not measure up. Incredibly powerful.
- Everybody knows that material possessions do not bring lasting happiness. The Dalai Lama explain this in terms of loss aversion that I read about a couple books back. It’s not just that these pleasures are fleeting, it’s that we worry about losing our possessions. We worry about our expensive car breaking down, we worry about our house burning down, we worry about our children, breaking their new iPhones, all of which cost us our precious money. Loss aversion teaches us that losing things we already have is the most painful human experience and we try to avoid it at all costs. Even if these things don’t happen, we still spend more of our time worrying about them. By stockpiling material possessions that have increasing monetary value, we continuously added to the stress of our lives.
- “Here I am not suggesting that the individual whose actions are motivated by the wish to bring others happiness necessarily meets with less misfortune than the one who does not. Sickness, old age, and mishaps of one sort or another are the same for us all. But the suffering, which undermine our internal peace – anxiety, frustration, disappointment – are definitely less. In our concern for others, we worry less about ourselves. when we worry less about ourselves, the experience of our own suffering is less intense.
- This concept keeps finding me through multiple philosophers, including stoicism, logotherapy, and Buddhism. The fact that humans have a unique ability to pause between stimulus and response and choose how to act. This can only be exercised through discipline and practice. It’s not to say that these feelings should be ignored, but they should be dealt with in a calmer state, in order to not to hurt anybody else or ourselves.
- “We might think of mind, or consciousness, in terms of a president or monarch, who is very honest, very pure. In this view, our thoughts and emotions are like cabinet ministers. Some of them give good advice, some bad. Some have the well-being of others as their principal concern, others only their own narrow interests. Responsibility of the main consciousness – the leader – is to determine which of the subordinate give good advice in which bad, which of them are reliable, and which are not, and to act in the advice of the one sort and not the other.“ this is a practical way of looking at emotions as never something you can truly control, but that you can observe as they come and learn to see a separate from yourself. Many emotions come from millions of years of evolution and do not serve us in the present day. We get bad advice every day and would be fool to act on it, this is a beautiful way of dealing with our own fleeting emotions.
- “To say that we need to curb anger and our negative thoughts and emotions does not mean that we should deny our feelings. There is an important distinction to be made between denial and restraint. The latter constitutes a voluntarily adopted discipline based on an appreciation of the benefits of doing so. This is very different from the case of someone who suppresses emotions such as anger out of a feeling that they need to present a façade of self control, or out of fear of what others may think. Such behavior is like closing a wound which is still infected. We are not talking about rule following. Were the denial and suppression to occur, there comes the danger that in doing so the individual stores this anger and resentment. The trouble here is that at some future point they may find that they cannot contain these feelings any longer. In other words, there are, of course, thoughts and emotions which it is appropriate, even important, to express openly– including negative ones – albeit there are more or less appropriate ways to do so. It is far better to confront a person or situation than to hide our anger away, brood on it, and nurture resentment in our hearts. Yet, if we indiscriminately expressed negative thoughts and emotions simply on the grounds that they must be articulated, there is a strong possibility, for all the reasons I’ve given, that we will lose control and overreact. Thus the important thing is to be discriminating, both in terms of the feelings we express and how we express them.“
- “There are times in everyone’s life when harsh words – or even physical intervention – may be called for. But since it’s safeguards our inner composure, sö pa means we are in a stronger position to judge an appropriately nonviolent response than if we are overwhelmed by negative thoughts and emotions. From this, we see that it is a very opposite of cowardice. Cowardice arises when we lose all confidence as a result of fear. Patient forbearance means that we remain firm even when we are afraid.
- “It enables us to reserve our judgment toward the act, and it enables us to have compassion for the individual.“
- “From adversity we can find the value of patient forbearance. And, in particular, those who would harm us give us unparalleled opportunities to practice discipline behavior.“
- “This is not to say that people are not responsible for their actions. Let us remember that they may be acting largely out of ignorance. A child brought up in a violent environment may not know any other way to behave. As a result, the question of blame is rendered largely redundant.“
- I must strive to develop nying je chenmo or “great compassion.” This is where I slowly get to a point of where, even the most subtle hint of someone else suffering causes an overwhelming sense of responsibility to help that person.
- “Some people may object to this ideal on the grounds that by entering into others’ suffering, we bring suffering on ourselves. To an extent, this is true. But I suggest that there is an important qualitative distinction to be made between experiencing one’s own suffering and experiencing suffering in the course of sharing in others’. In the case of one’s own suffering, given that it is involuntary, there is a sense of oppression: it seems to come from outside us. By contrast, sharing in someone else is suffering must at some level, involve the degree of voluntariness, which itself is indicative of a certain inner strength. For this reason, the disturbance it may cause is considerably less likely to paralyze us than our own suffering.”
- Causing people pain and suffering is not a long term recipe for peace and happiness. Although, it may be true, that it will lead to some satisfaction or positive outcome in the immediate circumstance, over time it will lead to anxiety and unrest.
- “Of course, it will not always be possible to devote time to careful discernment. Sometimes we have to act at once. This is why our spiritual development is of such critical importance in ensuring that our actions are ethically sound. The more spontaneous our actions, the more they will tend to reflect our habits and disposition in that moment.“
- Something like lying is unwholesome. However, what if we are put into a situation where we must lie to reduce the suffering of those around us? This may be permissible, but we truly must investigate whether our intensions are centered around others’ well being or around our self interest. Also, even if we do lie and prevent harm, we still have to accept the karmic consequences of this action. Lying attempts to bend reality and eventually reality will correct itself. Does this mean people will lose trust in you? It’s impossible to foresee what our actions will cause.
- “This is why it is far more useful to be aware of a single shortcoming in ourselves than it is to be aware of a thousand in somebody else. For the faults our own, we are in a position to correct it.”
- “When a person is born rich, or acquires wealth by some other means, they have a tremendous opportunity to benefit others. What a waste when that opportunity is squandered on self-indulgence.”
- “I also believe that when an individual sincerely practices religion, that individual will benefit enormously. People who have developed a firm faith, grounded in understanding and rooted in daily practice, are in general much better at coping with adversity than those who have not. I am convinced, therefore, that religion has enormous potential to benefit humanity. Properly employed, it is an extremely effective instrument for establishing human happiness. In particular, it can play a leading role in encouraging people to develop a sense of responsibility toward others and of the need to be ethically disciplined.“ He does speak about how much conflict religion has caused and how religion is not a precondition to either ethical behavior or happiness, but it is a powerful tool, nonetheless. Community and daily practice are such a powerful force. If not religion, what is the secular alternative?
- “Taking religious teachings is of little benefit if they do not enter the heart but remain at the level of intellect alone. Simply relying on faith without understanding and without implementation as of limited value.“
- “Far from applying the teachings of their religion in our personal lives, we have a tendency to use them to reinforce our self-centered attitudes. We relate to our religion as something we own, or is a label that separates us from others. Surely this is misguided?“
- He spoke about how different religions are effective for different people. It’s not as useful to pick apart religions in terms of their metaphysics, but rather look at how well each one does for the individual.
- “Ensure that you make the rest of your life as meaningful as possible. Do this by engaging in spiritual practice if you can. As I hope I’ve made clear, there is nothing mysterious about this. It consists in nothing more than acting out of concern for others. And provided you undertake this practice, sincerely and with persistence, little by little, step-by-step you will gradually be able to re-order your habits and attitudes so that you think less about your own narrow concern, concerns and more of other others’. And doing so, you will find that you enjoy peace and happiness yourself.”
July 24, 2021
The Dalai Lama talks about applying ethics to the new millennium in this book. He bases his ethical system on several Buddhist tenets, but it can apply to everyone.
The Dalai Lama notices that people of all creeds and walks of life want the same basic things; an avoidance of pain, happiness, and the same for their children. However, in more advanced societies, this isn't easily accomplished. Wealth doesn't ensure happiness or satisfaction in life.
In that vein, The Dalai Lama calls for compassion. If we can understand each other and see people as human beings with problems similar to ours, we can change the world.
The Dalai Lama is Tibetan, so the book has phrases in that language. English lacks the subtle differences required to express itself fully.
The Dalai Lama notices that people of all creeds and walks of life want the same basic things; an avoidance of pain, happiness, and the same for their children. However, in more advanced societies, this isn't easily accomplished. Wealth doesn't ensure happiness or satisfaction in life.
In that vein, The Dalai Lama calls for compassion. If we can understand each other and see people as human beings with problems similar to ours, we can change the world.
The Dalai Lama is Tibetan, so the book has phrases in that language. English lacks the subtle differences required to express itself fully.
April 2, 2015
Quick story: I recently had dinner with a friend who, for whatever reason, made the comment that NO ONE works unless they have to work (for the paycheck), period. This is someone with adequate intelligence who does not often make asinine comments but who is probably unhappy with her own chosen profession, so I did not argue, but it would have been simple to do so, by pointing out that not every physician or attorney or Wall Street honcho, or CEO, or business owner, quits after the first million, or the first five, or twenty. Bill Gates and Warren Buffet still work, and besides, what about all of those people who volunteer? Plenty of people - and I am so grateful to be among them - LOVE their jobs and cannot imagine NOT doing what they love to do. Anyway, the reason I bring up other people's stupidity is only because the Dalai Lama keeps pointing it out, albeit in probably a much nicer way than I do . He stresses throughout the book that it is the simple things (and not so simple things - like those we love) that make us happy, not money, not material objects, not in constantly comparing ourselves and what we have to others. Of course this sounds simplistic but if it really is so simple, why does my friend's apparent bitterness towards those who are financially better off get to her? Why do people buy lottery tickets, or put themselves in debt to buy stuff? I am fortunate, having experienced living single in New York City, in graduate school, with two jobs, and only enough money to buy Campbell's Chicken Noodle soup for dinner five nights a week, and the flip side, having enough that I am comfortable. I have not experienced real poverty nor have I experienced pro NBA types of wealth but I know that whether you are worrying about money or not, that's all that money changes, whether or not you need to worry about it: in either circumstances it's the people you surround yourself with, the memories you make, the kindnesses you show to others that bring real happiness. The book reinforces and strengthens that: he emphasizes that doing for others and enjoying the simple things in life, and always, always trying your best to do the right thing, the ethical thing, brings peace to one's life. Wouldn't the world be so much better if we all tried to live this way? He ends the book beautifully, too, with the best chapter, one he calls An Appeal, that asks us to follow easy instructions to do for others, to remember what is important, and to be more spiritual. The other striking thing about the book is his complete appreciation for every religion, the beauty he sees in all of the religions not his own, and even for the people who do not follow a particular religion but live their lives in an ethical, humble, and kind manner. This is my first book by the Dalai Lama but I will seek out others to read. Highly recommend!
January 24, 2025
Lacking Emotional Depth
I marked several passages in the book with Post-it notes, but very little has truly stayed with me. To me, the book lacked soul. The Dalai Lama attempts to argue how one should live without relying on religion as a basis. His central point is that every human being wants to be happy and avoid suffering. In this, we are all alike. We should recognize and take this universal desire in others seriously. He encourages us to do more for others, as by doing so, we contribute to the well-being of the entire human family.
However, the arguments he presents are sometimes contradictory, sometimes soulless. He relies heavily on everyday psychology and basic knowledge.
His Arguments and Conservative Views
One example is his stance on the environment. He argues that if everyone takes small, individual actions, meaningful change can be achieved. This reminded me of the way oil companies shifted responsibility onto individuals through the idea of the carbon footprint, deflecting attention from systemic issues.
Surprisingly, the Dalai Lama’s perspective is also more conservative than I expected. He emphasizes the special bond between a mother and her child. He suggests that, given the overpopulation of the Earth, having children might be morally questionable. However, he makes an exception for married couples, stating that they can, after careful consideration, choose to have children. But why married couples? This distinction felt outdated and arbitrary.
He also makes the bold claim that if the politicians of a country are corrupt, it likely reflects a lack of morality within the society as a whole (p. 213). This struck me as an oversimplification, ignoring the roles of manipulation, charisma, and propaganda in shaping political systems.
A Utilitarian Approach
The Dalai Lama’s main philosophy in the book is rooted in utilitarianism: act in ways that benefit the greatest good. While this principle may appeal to some, the book provides little clarity or convincing reasoning to support his many recommendations on how to live.
Comparison to Other Buddhist Teachers
Other Buddhist teachers have moved me deeply, inspiring a profound sense of love and compassion for humanity, for other living beings, and for the world. Unfortunately, the Dalai Lama’s writing fails to achieve the same emotional impact.
Questioning His Authority
By the end of the book, I found myself questioning what authority the Dalai Lama has to share these thoughts. Upon research, I realized that the current Dalai Lama, Tenzin Gyatso, was chosen at the age of four as the “reincarnation” of the Dalai Lama. He was essentially raised for this role.
For me, this background undermines his authenticity. He did not rise to prominence through his own wisdom or personal development but was instead trained for this position from an early age.
I marked several passages in the book with Post-it notes, but very little has truly stayed with me. To me, the book lacked soul. The Dalai Lama attempts to argue how one should live without relying on religion as a basis. His central point is that every human being wants to be happy and avoid suffering. In this, we are all alike. We should recognize and take this universal desire in others seriously. He encourages us to do more for others, as by doing so, we contribute to the well-being of the entire human family.
However, the arguments he presents are sometimes contradictory, sometimes soulless. He relies heavily on everyday psychology and basic knowledge.
His Arguments and Conservative Views
One example is his stance on the environment. He argues that if everyone takes small, individual actions, meaningful change can be achieved. This reminded me of the way oil companies shifted responsibility onto individuals through the idea of the carbon footprint, deflecting attention from systemic issues.
Surprisingly, the Dalai Lama’s perspective is also more conservative than I expected. He emphasizes the special bond between a mother and her child. He suggests that, given the overpopulation of the Earth, having children might be morally questionable. However, he makes an exception for married couples, stating that they can, after careful consideration, choose to have children. But why married couples? This distinction felt outdated and arbitrary.
He also makes the bold claim that if the politicians of a country are corrupt, it likely reflects a lack of morality within the society as a whole (p. 213). This struck me as an oversimplification, ignoring the roles of manipulation, charisma, and propaganda in shaping political systems.
A Utilitarian Approach
The Dalai Lama’s main philosophy in the book is rooted in utilitarianism: act in ways that benefit the greatest good. While this principle may appeal to some, the book provides little clarity or convincing reasoning to support his many recommendations on how to live.
Comparison to Other Buddhist Teachers
Other Buddhist teachers have moved me deeply, inspiring a profound sense of love and compassion for humanity, for other living beings, and for the world. Unfortunately, the Dalai Lama’s writing fails to achieve the same emotional impact.
Questioning His Authority
By the end of the book, I found myself questioning what authority the Dalai Lama has to share these thoughts. Upon research, I realized that the current Dalai Lama, Tenzin Gyatso, was chosen at the age of four as the “reincarnation” of the Dalai Lama. He was essentially raised for this role.
For me, this background undermines his authenticity. He did not rise to prominence through his own wisdom or personal development but was instead trained for this position from an early age.
February 28, 2013
Check out my spanish review on my blog: http://bit.ly/XIX9sq
This is such an extraordinary book! Everyone should read it! Despite it was written more than a decade ago; the topic is clearly current and alive. I am so touched and moved for what I have just read; that I can only transcribe the last few paragraphs of this fantastic book:
Therefore; with my two hands joined; I appeal to you the reader to ensure that you make the rest of your life as meaningful as possible. Do this by engaging in spiritual practice if you can. As I hope I have made clear; there is nothing mysterious about this. It consists in nothing more than acting out of concern for others. And provided you undertake this practice sincerely and with persistence; little by little; step by step you will gradually be able to reorder your habits and attitudes so that you think less about your own narrow concerns and more of others'. In doing so; you will find that you enjoy peace and happiness yourself.
Relinquish your envy; let go your desire to triumph over others. Instead; try to benefit them. With kindness; with courage; and confident that in doing so you are sure to meet with success; welcome others with a smile. Be straightforward. And try to be impartial. Treat everyone as if they were a close friend. I say this neither as Dalai Lama nor as someone who has special powers of ability. Of these I have none. I speak as a human being: one who; like yourself; wishes to be happy and not to suffer.
If you cannot; for whatever reason; be of help to others; at least don't harm them. Consider yourself a tourist. Think of the world as it is seen from space; so small and insignificant yet so beautiful. Could there really be anything to be gained from harming others during our stay here? It is not preferable; and more reasonable; to relax and enjoy ourselves quietly; just as if we were visiting a different neighborhood? Therefore; if in the midst of your enjoyment of the world you have a moment; try to help in however small a way those who are the downtrodden and those who for whatever reason; cannot or do not help themselves. Try not to turn away from those whose appearance is disturbing; from the ragged and unwell. Try never to think of them as inferior to yourself. If you can; try not even to think of yourself as better than the humblest beggar. Your will look the same in your grave.
This is such an extraordinary book! Everyone should read it! Despite it was written more than a decade ago; the topic is clearly current and alive. I am so touched and moved for what I have just read; that I can only transcribe the last few paragraphs of this fantastic book:
Therefore; with my two hands joined; I appeal to you the reader to ensure that you make the rest of your life as meaningful as possible. Do this by engaging in spiritual practice if you can. As I hope I have made clear; there is nothing mysterious about this. It consists in nothing more than acting out of concern for others. And provided you undertake this practice sincerely and with persistence; little by little; step by step you will gradually be able to reorder your habits and attitudes so that you think less about your own narrow concerns and more of others'. In doing so; you will find that you enjoy peace and happiness yourself.
Relinquish your envy; let go your desire to triumph over others. Instead; try to benefit them. With kindness; with courage; and confident that in doing so you are sure to meet with success; welcome others with a smile. Be straightforward. And try to be impartial. Treat everyone as if they were a close friend. I say this neither as Dalai Lama nor as someone who has special powers of ability. Of these I have none. I speak as a human being: one who; like yourself; wishes to be happy and not to suffer.
If you cannot; for whatever reason; be of help to others; at least don't harm them. Consider yourself a tourist. Think of the world as it is seen from space; so small and insignificant yet so beautiful. Could there really be anything to be gained from harming others during our stay here? It is not preferable; and more reasonable; to relax and enjoy ourselves quietly; just as if we were visiting a different neighborhood? Therefore; if in the midst of your enjoyment of the world you have a moment; try to help in however small a way those who are the downtrodden and those who for whatever reason; cannot or do not help themselves. Try not to turn away from those whose appearance is disturbing; from the ragged and unwell. Try never to think of them as inferior to yourself. If you can; try not even to think of yourself as better than the humblest beggar. Your will look the same in your grave.
December 6, 2011
The Dalai Lama reaches past religious boundaries in this call for a new ethics practical for peoples of all beliefs, religious and secular. Although religions have provided ethical instruction in the past, they are losing their hold. Therefore we need an ethics which does not depend on religions, one which is at home in both religious and secular contexts. This he seeks to provide in Ethics for the New Millennium.
To begin, the Dalai Lama urges the need to ground all actions in positive mental states. These states are not unique to any one tradition, but are common to all religions and philosophies. Qualities like love, compassion, patience, forgiveness, and so on are common to all. Actions arising out of these positive states, he claims, are automatically ethical. In contrast, those arising from negative or "afflictive" states may be ethically questionable. So there is a pressing need to cultivate positive mental states and let actions flow from them.
This stance is grounded in "our basic sameness as human beings... we all desire to be happy and to avoid suffering" (p. 4). The Dalai Lama shows how we are all connected and interdependent, and concern for others is the best way to promote our own happiness. Ultimately, positive mental states and concern for others lead to the greatest happiness for both others and ourselves.
Because of this basic fact, the Dalai Lama calls for a "spiritual revolution." He distinguishes this against religion, which is concerned with faith claims and metaphysics. In contrast, spirituality is concerned with "those qualities of the human spirit--such as love and compassion, patience, tolerance, forgiveness, contentment, a sense of responsibility, a sense of harmony--which bring happiness to both self and others" (p. 22). Cultivating these qualities does not require recourse to any religious or metaphysical belief system. It only requires spiritual practice consisting of "acting out of concern for others' well-being" on the one hand, and "transforming ourselves so that we become more readily disposed to do so" on the other (p. 23). The revolution called for is thus one of character development.
To begin this development, the Dalai Lama appeals to our natural capacity for empathy, and urges its transformation into compassion. This alone is not enough, however. We also need discipline, in order to deal with negative states and emotions. These obstruct our aspirations to happiness. Just as concern for others ensures happiness for ourselves, so too does harming others harm ourselves. So, we need some level of discipline. While some may say this denies personal freedom, the Dalai Lama argues the opposite. He says that negative emotions like anger enslave us. True freedom lies in voluntary restraint.
In addition to compassion and discipline, we also need wise discernment and a number of other important qualities. The Dalai Lama explores these in turn. In the process he has frequent recourse to Tibetan terms and proverbs, which he explains clearly and without obtuseness. Far from being idiosyncratic, these serve to flesh out the Dalai Lama's personal perspective while inviting the reader to meet him halfway.
The Dalai Lama's discourse roves over many topics and looks at the problem from numerous angles. It acknowledges various limitations and avoids extremes. And yet there remains a nagging question: are good intentions really enough?
The book never quite surmounts this problem. The Dalai Lama addresses it in a disclaimer: "This is not to say that all we need to do is cultivate spiritual values and these problems will automatically disappear. On the contrary, each of them needs a specific solution. But we find that when this spiritual dimension is neglected, we have no hope of achieving a lasting solution" (p. 24). So it is clear that good intentions are not enough, but without them we have little chance. Ethics for the New Millennium provides one half of the solution. The other half awaits us.
Thus far the book reminds us of common truths, often overlooked yet vital to happiness. But important as they are, they are hardly controversial. The controversial part comes in the chapter entitled "Peace and Disarmament." This is where the Dalai Lama lays out his concrete vision for military disestablishment. Committed to non-violence, he believes world peace is an achievable goal. This is not peace not in the abstract, but in the concrete. War may seem justifiable by many and various arguments, but ultimate it comes down to suffering. "Although paradoxically the aim of most military campaigns is peace, in reality, war is like fire in the human community, one whose fuel is living people" (p. 203). So, we need to consider disarmament. Of course, we cannot simply lay down our weapons in a day. Yet somehow we must find a way to do so by gradual process. He proposes a number of ways forward, including "zones of peace," which are essentially demilitarized zones between nations. He believes the United Nations can play a role, but it has limitations. Nations are represented, but their people are not. Perhaps what we need is a "World Council of the People," which could represent people when their governments fail to serve them. Through such strategies, the Dalai Lama believes in time world peace is possible.
As for religions, the Dalai Lama is optimistic for their place in years to come. They can "play a leading role in encouraging people to develop a sense of responsibility toward others and of the need to be ethically disciplined" (p. 220). The biggest obstacle to religion's continued relevance is the tendency to devalue others' religions. The best solution is dialogue. There is no need to say all religions are essentially the same, or to create some new "super" or "world" religion. We only need to learn from each other, and set a good example by developing good relations with other faith traditions. In this way, religions can find an important place in the new millennium.
Overall, the book puts forward an inspiring vision. The writing style is less that of a precise philosopher than of a gentle grandparent. Some views seem naive, particularly the way other religions are portrayed as essentially concerned with the same positive values. While this may be true more or less, it obscures differences which lead to disagreement and conflict. Another naive view is the claim that actions arising from positive mental states are automatically ethical. Surely a great deal more is required before we can call an action "ethical" in any meaningful sense. The Dalai Lama begins to address this in the chapter on discernment, but does not fully develop the idea. Yet despite these faults, the book manages to inspire nonetheless. Ethics for the New Millennium offers plenty to contemplate.
The greatest strength of the book is its unerring faith in humanity. While suffering is granted as a matter of course, human goodness remains a real possibility. This, in spite of great conflict. This faith is demonstrated in the willingness of the author, himself a religious leader, to recognize and even advocate a place for the secular. Ultimately, peace does not lie in sectarian division, but in our common humanity.
"For whereas the fundamental questions of human existence, such as why we are here, where we are going, and whether the universe had a beginning, heave each elicited different responses in different philosophical traditions, it is self-evident that a generous heart and wholesome actions lead to greater peace." (p. 120-121)
To begin, the Dalai Lama urges the need to ground all actions in positive mental states. These states are not unique to any one tradition, but are common to all religions and philosophies. Qualities like love, compassion, patience, forgiveness, and so on are common to all. Actions arising out of these positive states, he claims, are automatically ethical. In contrast, those arising from negative or "afflictive" states may be ethically questionable. So there is a pressing need to cultivate positive mental states and let actions flow from them.
This stance is grounded in "our basic sameness as human beings... we all desire to be happy and to avoid suffering" (p. 4). The Dalai Lama shows how we are all connected and interdependent, and concern for others is the best way to promote our own happiness. Ultimately, positive mental states and concern for others lead to the greatest happiness for both others and ourselves.
Because of this basic fact, the Dalai Lama calls for a "spiritual revolution." He distinguishes this against religion, which is concerned with faith claims and metaphysics. In contrast, spirituality is concerned with "those qualities of the human spirit--such as love and compassion, patience, tolerance, forgiveness, contentment, a sense of responsibility, a sense of harmony--which bring happiness to both self and others" (p. 22). Cultivating these qualities does not require recourse to any religious or metaphysical belief system. It only requires spiritual practice consisting of "acting out of concern for others' well-being" on the one hand, and "transforming ourselves so that we become more readily disposed to do so" on the other (p. 23). The revolution called for is thus one of character development.
To begin this development, the Dalai Lama appeals to our natural capacity for empathy, and urges its transformation into compassion. This alone is not enough, however. We also need discipline, in order to deal with negative states and emotions. These obstruct our aspirations to happiness. Just as concern for others ensures happiness for ourselves, so too does harming others harm ourselves. So, we need some level of discipline. While some may say this denies personal freedom, the Dalai Lama argues the opposite. He says that negative emotions like anger enslave us. True freedom lies in voluntary restraint.
In addition to compassion and discipline, we also need wise discernment and a number of other important qualities. The Dalai Lama explores these in turn. In the process he has frequent recourse to Tibetan terms and proverbs, which he explains clearly and without obtuseness. Far from being idiosyncratic, these serve to flesh out the Dalai Lama's personal perspective while inviting the reader to meet him halfway.
The Dalai Lama's discourse roves over many topics and looks at the problem from numerous angles. It acknowledges various limitations and avoids extremes. And yet there remains a nagging question: are good intentions really enough?
The book never quite surmounts this problem. The Dalai Lama addresses it in a disclaimer: "This is not to say that all we need to do is cultivate spiritual values and these problems will automatically disappear. On the contrary, each of them needs a specific solution. But we find that when this spiritual dimension is neglected, we have no hope of achieving a lasting solution" (p. 24). So it is clear that good intentions are not enough, but without them we have little chance. Ethics for the New Millennium provides one half of the solution. The other half awaits us.
Thus far the book reminds us of common truths, often overlooked yet vital to happiness. But important as they are, they are hardly controversial. The controversial part comes in the chapter entitled "Peace and Disarmament." This is where the Dalai Lama lays out his concrete vision for military disestablishment. Committed to non-violence, he believes world peace is an achievable goal. This is not peace not in the abstract, but in the concrete. War may seem justifiable by many and various arguments, but ultimate it comes down to suffering. "Although paradoxically the aim of most military campaigns is peace, in reality, war is like fire in the human community, one whose fuel is living people" (p. 203). So, we need to consider disarmament. Of course, we cannot simply lay down our weapons in a day. Yet somehow we must find a way to do so by gradual process. He proposes a number of ways forward, including "zones of peace," which are essentially demilitarized zones between nations. He believes the United Nations can play a role, but it has limitations. Nations are represented, but their people are not. Perhaps what we need is a "World Council of the People," which could represent people when their governments fail to serve them. Through such strategies, the Dalai Lama believes in time world peace is possible.
As for religions, the Dalai Lama is optimistic for their place in years to come. They can "play a leading role in encouraging people to develop a sense of responsibility toward others and of the need to be ethically disciplined" (p. 220). The biggest obstacle to religion's continued relevance is the tendency to devalue others' religions. The best solution is dialogue. There is no need to say all religions are essentially the same, or to create some new "super" or "world" religion. We only need to learn from each other, and set a good example by developing good relations with other faith traditions. In this way, religions can find an important place in the new millennium.
Overall, the book puts forward an inspiring vision. The writing style is less that of a precise philosopher than of a gentle grandparent. Some views seem naive, particularly the way other religions are portrayed as essentially concerned with the same positive values. While this may be true more or less, it obscures differences which lead to disagreement and conflict. Another naive view is the claim that actions arising from positive mental states are automatically ethical. Surely a great deal more is required before we can call an action "ethical" in any meaningful sense. The Dalai Lama begins to address this in the chapter on discernment, but does not fully develop the idea. Yet despite these faults, the book manages to inspire nonetheless. Ethics for the New Millennium offers plenty to contemplate.
The greatest strength of the book is its unerring faith in humanity. While suffering is granted as a matter of course, human goodness remains a real possibility. This, in spite of great conflict. This faith is demonstrated in the willingness of the author, himself a religious leader, to recognize and even advocate a place for the secular. Ultimately, peace does not lie in sectarian division, but in our common humanity.
"For whereas the fundamental questions of human existence, such as why we are here, where we are going, and whether the universe had a beginning, heave each elicited different responses in different philosophical traditions, it is self-evident that a generous heart and wholesome actions lead to greater peace." (p. 120-121)
March 16, 2018
Everyone should read this book. It should be required reading in school. He writes so eloquently and simply about the deepest subjects. He questions your motives and encourages you to become more self aware and better stewards of the earth. I highly recommend this book.
September 7, 2020
Este libro, por supuesto, es bien pensado, pero bastante evidente. Me costó mucho trabajo leer lo que leí, y en fin, no lo pude terminar.
this book was well-thought-out, of course, but, pretty obvious. I had a very difficult time getting into it, and finally I had to give up.
this book was well-thought-out, of course, but, pretty obvious. I had a very difficult time getting into it, and finally I had to give up.
July 12, 2008
The most impressive thing about this book is that it came out in early 2001 - months before our nation underwent an unprecedented tragedy - and the Dalai Lama's message of a roadmap for peaceful coexistence in our world resonates just as powerfully today as it did in what Americans would consider more 'peaceful' days.
I re-read this after 9/11 and felt like it was a handbook for the world's leaders to follow. I don't think any did - ours sure didn't - but the book also talks about our own personal responsibility as humans to one another and, most poignantly, in this age of climate change, economic struggles, and derision of anyone who doesn't share our views, the Dalai Lama reminds us that we are all connected, and everything we do has the potential to effect others in ways unimagined.
Makes ya think.
I re-read this after 9/11 and felt like it was a handbook for the world's leaders to follow. I don't think any did - ours sure didn't - but the book also talks about our own personal responsibility as humans to one another and, most poignantly, in this age of climate change, economic struggles, and derision of anyone who doesn't share our views, the Dalai Lama reminds us that we are all connected, and everything we do has the potential to effect others in ways unimagined.
Makes ya think.
November 8, 2008
This is one of the best surveys of Buddhist thought available for westerners. In his lovable style and simple, straightforward prose, His Holiness provides people of all walks of life with what they have always wanted... the key to happiness.
Of all the books I have read by His Holiness the Dalai Lama this is the one that feels the most direct, not through an interpreter or narrator. Reading this is the next best thing to a conversation with the man himself.
Also of note is that the practice described in this work is decidedly non-religious. It provides an excelent opportunity for non-Buddhists to fing the kind of inner peace they have been looking for and experience the benifits of their individual worship in more powerful ways.
Of all the books I have read by His Holiness the Dalai Lama this is the one that feels the most direct, not through an interpreter or narrator. Reading this is the next best thing to a conversation with the man himself.
Also of note is that the practice described in this work is decidedly non-religious. It provides an excelent opportunity for non-Buddhists to fing the kind of inner peace they have been looking for and experience the benifits of their individual worship in more powerful ways.
December 14, 2021
This, then, is my true religion, my simple faith. In this sense, there is no need for temple or church, for mosque or synagogue, no need for complicated philosophy, doctrine, or dogma. Our own heart, our own mind, is the temple. The doctrine is compassion. Love for others and respect for their rights and dignity, no matter who or what they are: ultimately these are all we need. So long as we practice these in our daily lives, then no matter if we are learned or unlearned, whether we believe in Buddha or God, or follow some other religion or none at all, as long as we have compassion for others and conduct ourselves with restraint out of a sense of responsibility, there is no doubt we will be happy.
April 14, 2021
As with all of his books I truly enjoyed this one, it seems fitting to read especially with everything going on at this time.
This book reminds us that we are first all human beings and that our happiness as individuals is inextricably bound up with the happiness of others. There is no denying that if society suffers, we suffer. If we would spend time first on our own heart, our own mind, then we can have compassion for others, creating a better world.
This book reminds us that we are first all human beings and that our happiness as individuals is inextricably bound up with the happiness of others. There is no denying that if society suffers, we suffer. If we would spend time first on our own heart, our own mind, then we can have compassion for others, creating a better world.
August 11, 2018
Muy interesante la parte de desarrollo personal. En la parte de solucionar los problemas del mundo, utilizando los mismos principios, tengo más dudas de la factibilidad, más allá de que sería muy bonito que fuera posible
July 4, 2014
Should be required reading for all humans
February 6, 2017
This has been just what I have needed over the past few months. Very refreshing and inspiring with gentle reminders.
February 8, 2017
Loved this book and still relevant today in 2017. Is there anything this man says that is not worth reading.
January 12, 2022
A warm, cozy blanket of a book! Thank you for the wisdom.
January 29, 2023
2.5⭐️ Not a bad book by any means just not something I really enjoyed reading very much. It’s really accessible language and did spark a lot of reflection for me which was kind of enjoyable and kind of triggering lol. There were parts I agreed with, parts I found profound or interesting, and parts that pissed me off but that’s probably because I’m still working on controlling my ~negative thoughts.~ Idk I think I’m leaving this book with the conclusion that I do enjoy bitching every once in a while. I feel like sometimes my anger is a very sacred part of myself. Sometimes it’s okay for me to prioritize my happiness and removing myself from terrible situations is the best thing to do for mutual happiness. I think also that I may be closer to understanding inner peace than I ever have been before. Still, I know I will never be a perfect person or be able to control and withhold all of the terrible things about myself. I have been terrible and I have been a saint. I will choose to smile at strangers as I walk through life because one thing I have seemingly understood most of all, through all my faults, is compassion. I recognize that as imperfect and terrible, as whole and wonderful, as I am, most people we encounter here are much of the same. I hope others wish me happiness as much as I wish it for them.
I’d say a book worth reading if you want to re-experience personal war flashbacks, get intimate with some of your life regrets, and also look more kindly on yourself and others. Honestly, it can be a super positive experience depending on your mindset going in, so be not afraid just because I am dramatic.✋
If you allow the personal reflection to happen, it will. Otherwise this is just a book about ethics in a world that no longer derives all of its morals from established religions, and how spirituality can effectively fill the void left by the population’s exodus from religious beliefs. Definitely a book that is only as impactful as you let it be.
My lower rating isn’t really a reflection on if this book is good or worth reading or not, rather it simply reflects my enjoyment of reading it which was very mid. 👍
I’d say a book worth reading if you want to re-experience personal war flashbacks, get intimate with some of your life regrets, and also look more kindly on yourself and others. Honestly, it can be a super positive experience depending on your mindset going in, so be not afraid just because I am dramatic.✋
If you allow the personal reflection to happen, it will. Otherwise this is just a book about ethics in a world that no longer derives all of its morals from established religions, and how spirituality can effectively fill the void left by the population’s exodus from religious beliefs. Definitely a book that is only as impactful as you let it be.
My lower rating isn’t really a reflection on if this book is good or worth reading or not, rather it simply reflects my enjoyment of reading it which was very mid. 👍
June 18, 2022
A very eye widening book on humanity and how we could better it. How we as human kind can someday be in a world full of peace. The Dalai Lama wrote very beautiful words that will at least leave one important message with the reader.
August 5, 2022
Mi guía espiritual.
Lo leí hace muchos años. Es tiempo de darle una nueva lectura.
Lo leí hace muchos años. Es tiempo de darle una nueva lectura.
May 15, 2024
Concise, plain, profound 🫶
July 10, 2009
Why I Read this Book: Who could pass up the opportunity to learn about ethics from the Dali Lama himself.
Review:
Ethics are an interesting concept. A set of rules or ways of life that guide us to live life in a positive way both for ourselves and for those around us. This is my definition and hopefully at this point in your journey towards success, you have developed your own definitions of ethics and values. The unfortunate fact of life is that there are too many people out there who do not have a firm understanding of their own ethics with regard to themselves and the people with which they come in contact. We see it every day in the malicious acts that go on throughout the world. Without a foundation from which to build, many people find themselves lost and insecure when it comes to ethics.
I had the pleasure of reading this book for the first time while traveling through Europe with my immediate family a few years back. I cannot encourage a better setting for new thinking and understanding than a foreign place out of your comfort zone. My mother had recently given me this book as a gift. The ironic thing for me was that ethics had been a top priority since day one growing up in my family, and my mother was the primary teacher (with my father of course). I was lucky enough to have had a solid foundation before picking this book so I can only imagine the impact it would have on someone who was a bit more misdirected in their younger days.
So much of success is about how one treats others and themselves in their journey through life. Terms such as core values, ethics and principles should be commonplace in anyone’s day to day quest for success. Look at the words of Stephen Covey, Tony Robbins, Dale Carnegie and Richard Bolles in their books reviewed on this site. The very foundation of their teachings grows from the above terms just as the Dali Lama’s do here. The road to success and fulfillment becomes long and dark without a firm understanding of ethics and values to lead the way.
It is interesting to read a book by the Dali Lama. He is one of the most religious figures in the new world with his strict Buddhist faith and he is trying to write a book for the general public. You can see some potential biases here. This was what impressed me most. The Dali Lama has lived his life according toreligion every step of the way, yet in this book he puts no huge focus on any one faith or religion at all. By no means does he force his religious ideas or those of others. I believe his main point here is that ethics transcend religion. In fact ethics transcend every other school of thought. This was quite refreshing to me as I read through his words and tried to think of them with regards to my own life.
He starts out by spending a few chapters on general ethics to get the reader comfortable with the topic. Here he includes thoughts on globally universal topics such as material wealth and its effect on society, what’s morally good and bad, and happiness. He then moves on to discuss personal ethics. The heart of which is having compassion as the heart of all of one’s actions. This concept was especially powerful for me. If each person only did things for which they had true compassion, I think we would all be off to an ethically great start.
Something else that struck me as particularly powerful was the Dali Lamas description of the gap between perception and reality in our lives. This concept is not new to Reading For Your Success and for that reason it deserves some attention. So much of life comes down to perception. Whether good or bad, our life, our emotions, our feelings come down to our perception of reality. The root of unhappiness and unfulfilled goals and dreams is often due to an incorrect perception in one’s life. This is true even for our most cherished and fundamental goal. I say “our” because I can comfortably speak for everyone when I say that we all have one goal in common. That goal is to be happy.
It sounds so simple but take a minute right now to think of your goals. If you haven’t developed your goals yet (I encourage you to do so as soon as you can), try to think back on dreams or fantasies of your own. What is really driving your dream or goal to be thin, have your own business, help others or be financially wealthy? What is the real reason for striving for success as hard as so many of us do? It all comes back to happiness. It was not until getting through a number of the books on this site that I realized the true value of this. We all have one fundamental goal in common. In fact at the end of the day happiness is the only goal. That is why ethics can transcend through cultures, religions and generations and still be the root of all motivations in life. I encourage you to take some time to think about your understanding and view on ethics and develop your own set of values based on those ethics. They will be invaluable and fundamental in your quest for success.
-Reading for Your Success
Review:
Ethics are an interesting concept. A set of rules or ways of life that guide us to live life in a positive way both for ourselves and for those around us. This is my definition and hopefully at this point in your journey towards success, you have developed your own definitions of ethics and values. The unfortunate fact of life is that there are too many people out there who do not have a firm understanding of their own ethics with regard to themselves and the people with which they come in contact. We see it every day in the malicious acts that go on throughout the world. Without a foundation from which to build, many people find themselves lost and insecure when it comes to ethics.
I had the pleasure of reading this book for the first time while traveling through Europe with my immediate family a few years back. I cannot encourage a better setting for new thinking and understanding than a foreign place out of your comfort zone. My mother had recently given me this book as a gift. The ironic thing for me was that ethics had been a top priority since day one growing up in my family, and my mother was the primary teacher (with my father of course). I was lucky enough to have had a solid foundation before picking this book so I can only imagine the impact it would have on someone who was a bit more misdirected in their younger days.
So much of success is about how one treats others and themselves in their journey through life. Terms such as core values, ethics and principles should be commonplace in anyone’s day to day quest for success. Look at the words of Stephen Covey, Tony Robbins, Dale Carnegie and Richard Bolles in their books reviewed on this site. The very foundation of their teachings grows from the above terms just as the Dali Lama’s do here. The road to success and fulfillment becomes long and dark without a firm understanding of ethics and values to lead the way.
It is interesting to read a book by the Dali Lama. He is one of the most religious figures in the new world with his strict Buddhist faith and he is trying to write a book for the general public. You can see some potential biases here. This was what impressed me most. The Dali Lama has lived his life according toreligion every step of the way, yet in this book he puts no huge focus on any one faith or religion at all. By no means does he force his religious ideas or those of others. I believe his main point here is that ethics transcend religion. In fact ethics transcend every other school of thought. This was quite refreshing to me as I read through his words and tried to think of them with regards to my own life.
He starts out by spending a few chapters on general ethics to get the reader comfortable with the topic. Here he includes thoughts on globally universal topics such as material wealth and its effect on society, what’s morally good and bad, and happiness. He then moves on to discuss personal ethics. The heart of which is having compassion as the heart of all of one’s actions. This concept was especially powerful for me. If each person only did things for which they had true compassion, I think we would all be off to an ethically great start.
Something else that struck me as particularly powerful was the Dali Lamas description of the gap between perception and reality in our lives. This concept is not new to Reading For Your Success and for that reason it deserves some attention. So much of life comes down to perception. Whether good or bad, our life, our emotions, our feelings come down to our perception of reality. The root of unhappiness and unfulfilled goals and dreams is often due to an incorrect perception in one’s life. This is true even for our most cherished and fundamental goal. I say “our” because I can comfortably speak for everyone when I say that we all have one goal in common. That goal is to be happy.
It sounds so simple but take a minute right now to think of your goals. If you haven’t developed your goals yet (I encourage you to do so as soon as you can), try to think back on dreams or fantasies of your own. What is really driving your dream or goal to be thin, have your own business, help others or be financially wealthy? What is the real reason for striving for success as hard as so many of us do? It all comes back to happiness. It was not until getting through a number of the books on this site that I realized the true value of this. We all have one fundamental goal in common. In fact at the end of the day happiness is the only goal. That is why ethics can transcend through cultures, religions and generations and still be the root of all motivations in life. I encourage you to take some time to think about your understanding and view on ethics and develop your own set of values based on those ethics. They will be invaluable and fundamental in your quest for success.
-Reading for Your Success
January 2, 2023
Apparently really thinking helps.
This book was overflowing with thoughts that are worth pursuing.
The writing style felt much less formal than I expected. It was less “talking down to me” and more a conversation between friends. He could have lectured. He has maybe earned that right. But he didn’t, and that made me think through his logic with less defensiveness than I normally would have.
This book was overflowing with thoughts that are worth pursuing.
The writing style felt much less formal than I expected. It was less “talking down to me” and more a conversation between friends. He could have lectured. He has maybe earned that right. But he didn’t, and that made me think through his logic with less defensiveness than I normally would have.
October 7, 2025
Wahrscheinlich das beste Buch, das ich dieses Jahr bisher gelesen habe. Es greift zum Teil sehr schwierige Themen auf, bleibt dabei aber hoffnungsvoll. Der Grundtenor ist positiv und vermittelt die Zuversicht, dass die Menschlichkeit am Ende siegt. Und das ein Handeln, das die Auswirkungen auf unsere Mitmenschen und das generelle Miteinander mit in betracht zieht, langfristig zu mehr Frieden und Glück in der Welt führen kann. Eine große Leseempfehlung!
July 24, 2016
If I could hand a copy of this book to each person of the world I sincerely believe we would have a more prosperous society.
It's taken me a few weeks to complete this, in part due to the gravity of the subject, and in part due to illness, but this is one a very short list of books which have come to profoundly move and change my perspectives of the world. Certainly in a book regarding ethics there are many levels of discussion taking place, some religious, some political, some internal or external, but the true messages of this book are meaningful to each and every reader.
In an effort to cultivate compassion and love for all people, we have the opportunity to gradually alter our world and the lives of others for the better. Though this is a book of many grand ideals and ideas, it manages to maintain realism and a sense of understanding that we cannot, and as argued within, should not seek to completely overturn our lives. Change for all begins with meaningful small steps in our hearts, heads and practices.
I cannot adequately describe the pleasure, peace and hope I acquired through reading this volume, but I will say that I'll be purchasing my own copy as this was borrowed, and it's going to the top of my list for books to give as gifts.
If you've ever had any interest in improving your own life, your families, your community, in understanding humanity or becoming a happier, well-rounded individual, please pick this up. It will resonate most deeply.
reread 7/22/16
It's taken me a few weeks to complete this, in part due to the gravity of the subject, and in part due to illness, but this is one a very short list of books which have come to profoundly move and change my perspectives of the world. Certainly in a book regarding ethics there are many levels of discussion taking place, some religious, some political, some internal or external, but the true messages of this book are meaningful to each and every reader.
In an effort to cultivate compassion and love for all people, we have the opportunity to gradually alter our world and the lives of others for the better. Though this is a book of many grand ideals and ideas, it manages to maintain realism and a sense of understanding that we cannot, and as argued within, should not seek to completely overturn our lives. Change for all begins with meaningful small steps in our hearts, heads and practices.
I cannot adequately describe the pleasure, peace and hope I acquired through reading this volume, but I will say that I'll be purchasing my own copy as this was borrowed, and it's going to the top of my list for books to give as gifts.
If you've ever had any interest in improving your own life, your families, your community, in understanding humanity or becoming a happier, well-rounded individual, please pick this up. It will resonate most deeply.
reread 7/22/16
January 24, 2010
What the Dalai Lama writes in this book really reflects a lot of my own personal philosophy. His main belief is that all humans want to find happiness and aviod suffering. The best way to do this is by living a life of love, compassion, patience, forgiveness, tolerance, and humility. He beleives that religious practice often cultivates these in our lives, but he argues that it is not NECESSARY to be an active participant in a religious practice to live an ethically grounded life. I find this very encouraging in a world which is quite secular. He also speaks about out how acceptance of other cultures and religions is so important in today's world. A main downfall that is implicit in most religions is the claim each has to being the one "true" religion. This is important to an individual practitioner... you must be committed to your beliefs for them to have meaning, but it often leads to people not respecting the paths of others. When we become so passionate about our own religion, that sometimes leads us to assume that others are choosing the "wrong" path, not recognizing that their true path might be quite different from our own. The Dalai Lama spends a lot of time talking about how the world can move toward world peace, and although his goals are quite lofty, I find them inspiring and refreshing.
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