How to Expand Love

Widening the Circle of Loving Relationships

His Holiness the Dalai Lama, Jeffrey Hopkins, Jeffrey Hopkins

• Publisher: Atria Books
• Year: 2005
• ISBN:
  9781416510031
• Topic: Teologia e religione
• Subtopic: Buddismo

In our quest for true happiness and fulfillment during the course of our lives, nothing is more essential than giving and receiving love. But how well do we understand love's extraordinarily transformative powers? Can we really cultivate and appreciate its priceless gifts?
In How to Expand Love, His Holiness the Dalai Lama, winner of the Nobel Peace Prize, offers a simple yet illuminating program for transforming self-centered energy into outwardly directed compassion. Drawing on exercises and techniques established in Tibetan monasteries more than a thousand years ago, the Dalai Lama guides us through seven key stages.
First, we learn ways to move beyond our self-defeating tendency to put others into rigid categories. We discover how to create and maintain a positive attitude toward those around us, in ever-widening circles. By reflecting on the kindnesses that close friends have shown us, particularly in childhood, we learn to reciprocate and help other people achieve their own long-term goals. And in seeking the well-being of others, we foster compassion, the all-encompassing face of love.
In this accessible and insightful book, His Holiness the Dalai Lama helps us to open our hearts and minds to the experience of unlimited love, transforming every relationship in our lives and guiding us ever closer to wisdom and enlightenment.

1

My Outlook

If the internal enemy of hatred is not tamed,

When one tries to tame external enemies, they increase.

Therefore, it is a practice of the wise to tame themselves

By means of the forces of love and compassion.

—BODHISATTVA TOKMAY SANGPO

When I speak about love and compassion, I do so not as a Buddhist, nor as a Tibetan, nor as the Dalai Lama. I do so as one human being speaking with another. I hope that you at this moment will think of yourself as a human being rather than as an American, Asian, European, African, or member of any particular country. These loyalties are secondary. If you and I find common ground as human beings, we will communicate on a basic level. If I say, “I am a monk,” or “I am a Buddhist,” these are, in comparison to my nature as a human being, temporary. To be human is basic, the foundation from which we all arise. You are born as a human being, and that cannot change until death. All else—whether you are educated or uneducated, young or old, rich or poor—is secondary.

SOLVING PROBLEMS

In big cities, on farms, in remote places, throughout the countryside, people are moving busily. Why? We are all motivated by desire to make ourselves happy. To do so is right. However, we must keep in mind that too much involvement in the superficial aspects of life will not solve our larger problem of discontentment. Love, compassion, and concern for others are real sources of happiness. With these in abundance, you will not be disturbed by even the most uncomfortable circumstances. If you nurse hatred, however, you will not be happy even in the lap of luxury. Thus, if we really want happiness, we must widen the sphere of love. This is both religious thinking and basic common sense.

Anger cannot be overcome by anger. If a person shows anger to you, and you show anger in return, the result is a disaster. In contrast, if you control your anger and show its opposite—love, compassion, tolerance, and patience—then not only will you remain in peace, but the anger of others also will gradually diminish. No one can argue with the fact that in the presence of anger, peace is impossible. Only through kindness and love can peace of mind be achieved.

Only human beings can judge and reason; we understand consequences and think in the long term. It is also true that human beings can develop infinite love, whereas to the best of our knowledge animals can have only limited forms of affection and love. However, when humans become angry, all of this potential is lost. No enemy armed with mere weapons can undo these qualities, but anger can. It is the destroyer.

If you look deeply into such things, the blueprint for our actions can be found within the mind. Self-defeating attitudes arise not of their own accord but out of ignorance. Success, too, is found within ourselves. Out of self-discipline, self-awareness, and clear realization of the defects of anger and the positive effects of kindness will come peace. For instance, at present you may be a person who gets easily irritated. However, with clear understanding and awareness, your irritability can first be undermined, and then replaced. The purpose of this book is to prepare the ground for that understanding from which true love can grow. We need to cultivate the mind.

All religions teach a message of love, compassion, sincerity, and honesty. Each system seeks its own way to improve life for us all. Yet if we put too much emphasis on our own philosophy, religion, or theory, becoming too attached to it, and try to impose it on other people, the result will be trouble. Basically all the great teachers, including Gautama Buddha, Jesus Christ, Muhammad, and Moses, were motivated by a desire to help their fellow beings. They did not seek to gain anything for themselves, nor to create more trouble in the world.

Religion may have become synonymous with deep philosophical issues, but it is love and compassion that lie at the heart of religion. Therefore, in this book I will describe the practice of love that I also do. In experience the practice of love brings peace of mind to myself and helps others. Foolish selfish people are always thinking of themselves, and the result is always negative. Wise persons think of others, helping them as much as they can, and the result is happiness. Love and compassion are beneficial both for you and for others. Through your kindness toward others, your mind and heart will open to peace.

Expanding this inner environment to the larger community around you will bring unity, harmony, and cooperation; expanding peace further still to nations and then to the world will bring mutual trust, mutual respect, sincere communication, and finally successful joint efforts to solve the world’s problems. All this is possible. But first we must change ourselves.

Each one of us is responsible for all of humankind. We need to think of each other as true brothers and sisters, and to be concerned with each other’s welfare. We must seek to lessen the suffering of others. Rather than working solely to acquire wealth, we need to do something meaningful, something seriously directed toward the welfare of humanity as a whole.

Being motivated by compassion and love, respecting the rights of others—this is real religion. To wear robes and speak about God but think selfishly is not a religious act. On the other hand, a politician or a lawyer with real concern for humankind who takes actions that benefit others is truly practicing religion. The goal must be to serve others, not dominate them. Those who are wise practice love. As the Indian scholar and yogi Nagarjuna says in his Precious Garland of Advice:

Having analyzed well

All deeds of body, speech, and mind,

Those who realize what benefit self and others

And always do these are wise.

A religious act is performed out of good motivation with sincere thought for the benefit of others. Religion is here and now in our daily lives. If we lead that life for the benefit of the world, this is the hallmark of a religious life.

This is my simple religion. No need for temples. No need for complicated philosophy. Your own mind, your own heart, is the temple; your philosophy is simple kindness.

2

Stages of Development

Buddhas do not wash away ill deeds with water,

Nor remove sufferings with their hands,

Nor transfer their realizations to others.

Beings are freed through teaching the truth,
the nature of things.

—BUDDHA

In Tibet many great scholar-yogis collected the spiritual practices leading to enlightenment in volumes called Stages of the Path to Enlightenment. These eloquent teachings of the compassionate Buddha detail a series of practices that a fortunate person can use for training in order to attain enlightenment. They distill the vast and limitless Buddhist scriptures and commentaries without sacrificing their nature or their essential arrangement. Preserved for the world in Tibet, these precious teachings are wish-fulfilling jewels for fortunate students and trainees.

Stages of the Path to Enlightenment is an instrument for beginners—those who have not previously attained any spiritual heights—telling us which step to take first, and then second, then third, and so on, not confusing what should come before and what should come after. These volumes detail the practices on which we all depend in order to attain enlightenment, gathering in one place the necessary paths first in brief form, and then in extensive form, in accordance with the trainee’s ability. This type of presentation is structured for practice that leads to understanding the path.

The practices for beginners come first. When you have practiced those contemplations and received their imprint, your mind becomes capable of deeper topics, and you proceed to the next level. You train in that stage, become proficient, and move on again. It is like schooling; it is not helpful for an infant to enroll in university.

OUTLINE OF THE BOOK

In this book I will present a practical seven-step vehicle for developing love. These techniques are based on the enormous potential of humans to improve, thanks to the fundamental purity of the mind. Thus the book begins with an examination of whether counterproductive emotions are embedded in the fabric of the mind or whether they are peripheral to it and thus capable of being resolved. We conclude that the mind is fundamentally pure, much like the blue sky that exists behind dark clouds. Beginning with this basic vision, we will explore specific instructions for a practice that provides a foundation for the seven key stages of development that follow.

This practice prior to the seven stages deals with overcoming our natural tendency to put others into categories (such as friend or enemy). It reveals how attachment to those categories is based on our assessment of the temporary advantages and disadvantages certain people offer, a misguided approach that restricts such feelings as love and compassion. We will see how our addiction to attractiveness enhances our sympathy for some but undercuts it for others. This initial practice is founded on a sense of equality, our common aspiration to happiness. Meditative exercises on the changeability of situations and relationships are given to help challenge the rigid categories we reflexively apply. A booster technique calls for visualizing two people, one full of praise and the other threatening to attack, in order to learn to recognize and change our knee-jerk responses. The steps in this foundational practice—preliminary meditations, booster techniques, and summary meditations—are like cleaning and sanding a wall before painting a mural of love.

Once equanimity is cultivated, the first step moves to create a strongly positive attitude toward others in ever-widening circles. Exercises begin with choosing your best friend as a model for how to value other not-so-close friends, gradually moving outward to include neutral people, and finally enemies—those who would harm you and your friends. The hardest work here is clearing away the emotional boulders that block progress.

The second step involves practical reflections on the kindness that family and close friends have shown us, especially in childhood, when we are so dependent on the attention and care of others. As we begin to achieve a deeply felt appreciation of kindness, this gratitude can be gradually extended to others beyond our circle of friends. Some exercises in this stage call for remembering kindnesses received over a number of lifetimes; others are aimed at appreciating services provided by others independent of their intention, as in the gift provided by the clerk stocking a shelf in the local supermarket. The booster technique focuses on valuing our enemies because they provide us with unique opportunities to practice patience, tolerance, and forbearance.

The third and fourth steps are correspondent, one strengthening the other. The third calls for reciprocating the kindness of others by developing a heroic intention to further their own enlightenment. This naturally leads to the fourth step, learning to love, which begins with acknowledging how people suffer. We will explore how the cycle of painful situations works, applying this understanding first to ourselves and then extending it to others. At this point, having progressed through the earlier steps that enhance a sense of closeness with others, we can attempt a triad of exercises, gradually increasing in intensity, which expands concern and finally love.

The aim of the exercises up to this point is to become a friend to all beings, to have concern for their situation, and to be ready and able to help. Now the distinction between love and attachment is drawn with more detail. By extending ordinary feelings of love and concern beyond their usual biased limits, love is freed from counterproductive attachment. This process is not a matter of seeking new, otherworldly love, but of using familiar feelings of love and applying them in ever-widening spheres. The goal is to cultivate in our hearts the concern a dedicated mother feels for her child, and then direct it toward more and more people and living beings. This is heartfelt, powerful love. I will show how these feelings serve a true understanding of human rights, not grounded in legalities or outside dictates but rooted deeply in the heart.

The fifth step is the cultivation of compassion, a deep desire to see others relieved from suffering; this is the other facet of love, a strong wish to see others happy. To be loving and compassionate toward everyone—rich or poor, healthy or sick, young or old—it is crucial to have a consistent sense of their dearness while acknowledging their painful state. The practical exercises in this section create the gradual experience of mercy toward those for whom your feelings are either weak, neutral, nonexistent, or even negative. A booster technique calls for imaginatively switching places with someone obviously suffering from poverty or illness.

The sixth step shows how to become fully committed to altruism, and the seventh and final step turns the experience of unbiased love and compassion toward the highest aim of enlightenment—becoming more effective in helping and serving a wide v...