By Briana Mason

Both a Student and a Teacher Intertwined within the murky ambiance of Pawtucket, R.I., an industrial brick building sits among the bare trees and swollen sidewalks. As night creeps in, the parallel alleyways grow extensively sheltered as lines of vehicles, inconsistently lining the roads, occupy ambiguous parking spaces. Inside a car parked about 10 feet down the street; an anti-theft lock lay clasped to the steering wheel. The building, patterned with sporadic blocks, hides an assortment of randomly placed institutions. Each one outwardly out of place, but nonetheless, stuffed closely together within the small, two-story construction. The location is somewhat arbitrary. A random Golds Gym sits across the street while many of the surrounding buildings remain indistinguishable, some of them neighbored by unfortunately placed houses. A few people wander out of the building, each appear to originate from a drastically different context than the next. The buildings entrance is tucked away and can only be seen in direct passing. A small, blue sign that hangs outside, shuffled among the others, reads Shambhala - Providence. Upon entering, a narrow stairway and a few arrows direct you to the centers location upstairs. The walls, lined with patterned, Eastern-inspired prints, hang above a variety of potted ferns and other green-leafed plants. Among the decorations, random flyers are fastened in scattered spots on the walls. At the top of the stairwell, two doors split the small platform. Both doors hold a small, glass window; through the closest door, a man named Garrick Hoops sits cross-legged atop a red Zafu meditation cushion. Like an ice-sculpture, he is adamantly still -- his focus is reflected in his rigorous gaze. There is nobody around him, despite the vacant spots on the floor inviting potential guests. His position remains dormant, even upon my entrance. He is obviously younger looking about 39. Caucasian and dressed in plaid and blue jeans, his appearance is somewhat unexpected. 1

The center fits only a couple couches, a few Zafus, and two tiny rooms. Despite the unsightly appearance of the buildings outside, the inside of the Shambhala center is pristine, inviting and pleasant. White, square couches are contrasted with rich, maroon pillows. A glass table sits slightly off to the side. The smallest of the two, a tiny meditation room, seats no more than three people. Inside the confined space, besides three cushions there is nothing but white walls and a white, opaque tapestry. A petty racket is heard through the wall -- the disruption is an arguable contradiction to the purpose of the space, but Garrick is seemingly unconcerned. The center practices a form of Buddhism called Shambhala: an approach introduced by Sakyong Mipham Rinpoche in the year 2000 to describe his presentation of the Shambhala teachings. Garrick explains Shambhala Buddhism in a relative context. He emphasizes the strong social construct and the practices focus on social activism. The approach is relatively new, it took Garrick several years to discover this form of Buddhism. Limited to this miniature context, the local community of the Shambhala practicers is small, but the people involved are compassionate and extensively influential. Our Shambhala is concerned with enlightened society how we create culture and societal norms that are based in the practice of meditation and the understanding of basic human dignity and goodness, he says. He was six years old when he first meditated. His father, who practices a form of Indian Buddhism, introduced him to the practice at a very early age. The two would practice walking meditations, in which they would chant and pay significant focus to the sensations of the earth against their feet. For a while whilst growing up, he somewhat drifted away from Buddhist practice. It wasnt until he was in his late teens that he became interested in his spirituality once again. After being a student at the school for nine years, he has spent the past four teaching meditation. He regards himself to be still somewhat of an amateur in the context of the other teachers. Regardless, he proves to be seemingly knowledgeable and involved. Predominately, his life sees at least two hours of meditation a day. The idea is abiding staying with our mind and our body, what we have to work with, and peacefulness, he states. His meditation experiences fluctuate. Some characterized by sequences of rapid thought. Others, serenity is substantially more apparent. Regardless, he doesnt discourage his wandering mind; he embraces it with the intention that he will subsequently revisit his clarity, working with the rhythm and pattern of his breath to embrace focus. Specifically, he attempts to secure mindfulness in his meditation, consciously telling himself to revisit his center when his mind wanders. His sense of awareness is what tells him when his focus is out of sync. 2

There are three pieces, basically: our body, the breath, and then the mind, he says. He uses his body and the physical, felt sensations as part of his awareness. This awareness helps him recognize and observe his presence. The felt experience of his breath the expansion of his chest, his clothes against his mounting stomach -- encourages curiosity as he observes and contemplates the physical sensations in context. He comes back to the sensation of his breath throughout. This is the object of his meditation everybody has a breath, he states, its easily accessible and relatable in any framework; he is grounded in the experience of his body by focusing on the sensation of his breath. When meditating, he approaches his mind in a very simple and direct way when it wanders, he very gently brings it back to the object. Propped atop the Zafu, his knees fall below his hips. The hands lay delicately on his thighs. The curve of his spine erects upwards and there is a sense of strength in his back, holstering the upper part of his body. His front remains wide while his chest and abdomen administer a sense of relaxed openness, his shoulders pushed back. His body is naturally stable and alert, but harmoniously relaxed. His head is upright, his gaze downwards about four feet in front. His eyelids slightly closed. He allows the objects in his visual field to come into focus; as he briefly acknowledges the characteristics of his surroundings, he allows for each observation to be naturally dismissed. His tongue rests against the back of his front teeth, his mouth slightly open, and he continues to breath gently inhales through the nose and exhales through his mouth. The muscles in his jaw and face are relaxed. He takes a moment to notice his breathing, acknowledging the sensation. He revisits his curiosity, questioning the context of his surroundings, and again acknowledging the sensation of his breath. He observes the physical sensations of his body the feel of the cushion under his body, the contact of his feet against the cushion, the outline of his hands against his thighs. He brings focus back to his breath and, again, synchronizes. His head rests evenly on top of his spine, the crown of his head pointing directly upward. He acknowledges any uncomfortable sensations, allowing them to brew in a moment of recognition before shifting his body to relieve the sensation his purpose is not to sit with feelings of discomfort, but to recognize and thus relieve them. He is one with his breath -upon conscious attentiveness, the rhythm changes for a moment, but stability is quickly regained. [I feel the most substantial thing meditation has done] is help me stay in difficult situations when a situation is difficult and I know I dont want to be there anymore, [it has helped me remain peaceful] he says, I think that makes a big difference because those [can be extremely] powerful situations. His position is still noticeably stagnant. 3

He continues to elaborate on his preceding thought, Buddhism is not about avoiding conflict -- its about trying to create a world where there is less conflict but its not about avoiding it, he says, these situations create potential opportunities to learn and grow Throughout the journey he has taken to grasp the position he occupies now, he has been faced with substantial dilemmas. Like most individuals, he strives for purpose, answers to lifes existential questions, and, of course, general contentment. Practicing Buddhism, he says, has made me much happier. Filling The Hole There is a comic by a narrowly famous internet cartoonist by the name of Dresden Codak called Whole In The Chest. The illustration is simple -- black and white stick figures standing in front of roughly sketched backgrounds -- and arguably plain the look at. The drawing is made up of only four boxes and, unlike traditional comics, the text reads as one collective statement: For reasons unexplained, every person in the world is born with a large gaping hole in the center of their chest. While not uncomfortable, it is widely considered unsightly, and pretty much everyone tries to fill it with something. Some people fill it with religion, others just buy a bunch of stuff, and some even fill it with other folks. -- I left mine alone though because I found out if you run against the wind at just the right angle, it makes a whistling noise 1. The illustration, although witty and satirical, makes a subtle but significant statement about the human condition. There is an undeniable, somewhat illusive assumption that there exists a distinct vacancy in the middle of one's chest -- many feel as if this hole needs to be patched up in order to achieve any sort of genuine contentment; presumably, in order to make themselves whole. There is no denying that Western society is seemingly infamous for its vast and dominant consumer culture. Primarily a capitalist society, Americans are culturally conditioned to rely heavily on, and thus extensively strive for, material wealth. Under this expectation, a sort of blind misinterpretation follows: the assumption that accumulating large amounts of material goods will provide genuine fulfillment within the individual. These assumptions are reinforced through a variety of cultural outlets. Media is a huge one -numerous modern-day television shows depict people of ample fortune and success. In these elucidations, the general association is a sense of happiness, power, and respect. With the presence of these ideas, an illusion of vacancy surfaces -- an uncomfortable feeling as if something is missing. Thus, with these perceived theories, comes a sense of urgency and desire -- a belief that in order to be respected and happy in society, you need superfluous amounts of material assets. This breeds a fundamental problem -- the standards set by these depictions are ridiculously
1

Codak,D.(2011).'whole'inthechest[Digitalimage].Retrievedfromhttp://dresdencodak.com/

high and therefore generally unattainable to most. When high personal expectations remain stagnant, the potential for discouragement is exceptional. Chaos brews within the individual, and thus a persistent feeling of unsettlement prevails. Consistent feelings of anxiety, inferiority, and poor self-discernment ultimately leads to an existential malady -- leaving one unstable, out of sync, and disconnected from their mental health. Ultimately, In the United States today, an estimated 1 in 10 adults suffer from depression2 . ----In Buddhism, one of the most important of all Mahayana sutras treats as it does the central theme of emptiness (shunyata). The translation depicts a profound meditation of which the Buddha ultimately produces the phrase: Form is emptiness; emptiness is also form. Form is emptiness means that all phenomenal forms--trees, pencils, shouts, moods, etc.-- as they really are, are empty of all the concepts by which we grasp them and fit them into our world, empty of all we project upon them --- there is no form, no feeling no nose, no tongue, no body,. Ultimately, the things we project as existing under these names are mere emptiness -they are empty of the meanings of these names and the entities the meanings imply. 3 Nonetheless, often found in Western contexts, when an individuals surroundings are seemingly structured [heavily] in a particular manner, without training its often hard to identify, and ultimately achieve, a contrasting perspective -- constant reinforcements illustrate seemingly universal ideas. But, in times of desperation and confusion, one may feel as if they have no other choice but to seek an alternative path. Like Garrick Hoops, there is an extensive collection of people in Western society that have chosen, in one way or another, to follow the path of Buddhism. In Buddhism, the perception is not to fill the hole, but instead, to accept the emptiness. When the emptiness is recognized, accepted, and ultimately embraced -- then the individual has reached true enlightenment. The Awakened One Although the historical information is scattered and incomplete, the dawn of Buddhism is thought to have originated at the birth of Siddhartha Gautama. Around 563 B.C., on a fertile plain in northern India (now Nepal), Maya grasped the branch of a sala tree, entangled within the gardens of Limbini. Two streams of water flowed from the heavens, cleansing away the remnants as the Buddha painlessly emerged from her womb. Welcomed by the two great Vedic gods, Indra and Brahma, the sparkling child immediately rose to his feet: I am the chief one of the world, the best in the world, the first in the world. This is my last birth. There is no further existence for me. A great encompassing light illuminated the planet
2

AnEstimated1in10U.S.AdultsReportDepression.(2011,March31).CentersforDiseaseControland Prevention.Retrievedfromhttp://www.cdc.gov/features/dsdepression/ 3 Bercholz,S.,&Chdzin,S.(2003).TheHeartSutra.InTheBuddhaandhisteachings(pp.153154). Boston:Shambhala.

and the earth shook in recognition of the Supreme Buddha.4 By tradition, it is said Siddhartha Gautama had been destined to the life of a prince during his birth celebrations, the hermit seer Asita announced the child to become either a great king or a great holy man; the boys name meaning one who has accomplished his intent. Kin to a royal Hindu family, Gautama was spoiled to a life of luxury and riches. His father, [thought to be] King Suddhodana, ensured Gautama was provided with everything he could want and need likewise, he shielded the child from religious teachings and secured him from all knowledge of human suffering. As the boy grew, he began to experience feelings of discontentment. Compared to an elephant in a cage, Gautama felt trapped within his palace; despite his immense luxuries, he felt exceedingly unfulfilled. The emptiness festered within and progressively manifested. But the palace, encircled with seven walls and by seven moats, kept him imprisoned. His curiosity and frustration failed to diminish he progressively desired the external world; thus, he was increasingly determined to experience life outside the walls. At the age of 29 and with the help of his charioteer, Gautama ultimately escaped.5 The world was enticing and confusingin a place unfamiliar, he resembled an array of unanswered questions. Still despondent, he began the search for enlightenment. Upon his quest, Gautama spent six years in starvation, submitting himself to scrupulous abstemious practices. During this time, he met with various religious teachers, studying and following various methods of meditation. Despite his strenuous suffering and his subsequent efforts, discontentment prevailed.6 The Enlightenment On the 15th day of the month of Vaishaka, gaunt and malnourished, Gautama came upon a handsome coppice. The waters of the Neranjara River coursed throughout the grove as he laid rest under a large fig tree. Dawn of the following morning, he was approached by a young woman, Sujata. She held a crystal bowl, adorned with garlands, and lush with rice-milk. Sujata furnished the offering to Gautama. Graciously accepting, he fashioned the milk into four rice balls and ate. The nourishment, sanctified by the Gods Brahma and Indra, was enough to restore Gautamas strength.
4

DianeMorgan,EssentialBuddhism:AComprehensiveGuidetoBeliefandPractice(SantaBarbara: Praeger,2010),67. 5 DianeMorgan,EssentialBuddhism:AComprehensiveGuidetoBeliefandPractice(SantaBarbara: Praeger,2010),8. 6 DianeMorgan,EssentialBuddhism:AComprehensiveGuidetoBeliefandPractice(SantaBarbara: Praeger,2010),1014.

If indeed I am to achieve Buddhahood, he said, taking the empty bowl, Then let this bowl float upstream. The bowl coasted against the current as the future Buddha lay on the banks of the river, regaining his vigor, and subsequently coming to terms with his ultimate mistakes. In this moment he realized physical ascetics were not the means to achieve deliverance. I will not uncross my legs until the destruction of defilements has ceased. And thus, following his meditations, he threw away his extremist practices and began to pursue a path of balance what he called The Middle Way.7 As emphasized in Diane Morgans book, Essential Buddhism: the same obstacles of fear, self-doubt, erotic fantasies, self-indulgence, and worldly temptations plague all who seek liberation. The goal of the meditator is to rise above such defilements. At the age of 35, seeking this ultimate clarity, Gautama overcame the extent of his indulgences. Thus, amidst a bright full moon, earnest for his promised blessings, the Supreme Buddha emerged.8 Praise of the Buddha In historical terms, the Buddha is defined as One who knows by direct knowledge, whose mind is purified, who is free from lust, who has abandoned birth and death, and who is complete in the holy life. Siddhartha Gautama was neither the first nor the last Buddha there have been many before him and thus many will follow. Believed to be the superlative of righteousness and wisdom, the Buddha is a wholesome guide: He is the ultimate Dharma, the virtuous law of the universe. Significantly, the Buddha is not a God he is not worshiped or prayed to but instead, a supreme teacher of enlightenment.9 The word Buddha itself is relative to the nature of being. Past participle of the Sanskrit verbal root budh, which means to awaken or to spread, in the context of Buddhist doctrines, the terms origin emphasizes awakening from the sleep of ignorance, and thus speaks to the importance of spreading ones intelligence. From this, the term Buddha has come to mean one who has become enlightened. Similarly, its important to understand that buddhas are not intrinsic to these characteristics, but instead recognized as beings that have awakened and achieved enlightenment therefore, upon rising above their tarnishes, they have accessed the basic, pure nature of their mind: thus, they have become the Buddha.10 The Buddhas Words
7

DianeMorgan,EssentialBuddhism:AComprehensiveGuidetoBeliefandPractice(SantaBarbara: Praeger,2010),1415. 8 DianeMorgan,EssentialBuddhism:AComprehensiveGuidetoBeliefandPractice(SantaBarbara: Praeger,2010),1617. 9 DianeMorgan,EssentialBuddhism:AComprehensiveGuidetoBeliefandPractice(SantaBarbara: Praeger,2010),1819. 10 DianeMorgan,EssentialBuddhism:AComprehensiveGuidetoBeliefandPractice(SantaBarbara: Praeger,2010)

In the quest to enlightenment, the Buddha constructed a profound body of spiritual doctrine and practice generally referred to as the Buddha Dharma. Among the virtues of his teachings, the Buddha emphasizes a pure intelligence inherent to all humankind. However, before enlightenment, this intelligence lays within a midst of confused patterns of behavior this encompasses fears relating to the process of birth, growing up, sickness, and death; as well as series of desires, expectations, indulgences, and the like. This ominous cloud of emotionally charged thoughts overshadows the warm intellect illuminating from behind. This cloudiness is what Buddha refers to as a sleep. All beings have the potential to overcome this -- once you awaken, you have been enlightened, and ultimately, have achieved eternal happiness.11 In Buddhas teachings, the essences of many of his messages seem to inherit a similar idea: keep always mindful and aware, so that your heart will not slip into sidetracks that will lead to unhappiness. In Twins, a selection from Dhammapada a collection of over four hundred verses attributed to the Buddha the importance of the mind is examined in the context of its ability to harbor hatred, a major proponent to the preservation of unhappiness: Mind is the forerunner of all actions. All deeds are led by mind, created by mind. If one speaks or acts with a corrupt mind, suffering follows, As a wheel follows the hoof of an ox pulling a cart. The Buddhas teachings reflect methods to help prevail the burdens that encumber clarity, purity, and unadulterated thought.12 Buddhism in America Within the past few centuries, Buddhism has experienced a remarkable amplification in America. Initially practiced almost solely by an infinitesimal population of Chinese and Japanese immigrants on the West Coast, the practice has since made way into the lives of a more national demographic -- appearing frequently in books, magazines, television and movies. In Religion and Ethics Weekly, Carl Bielefedt, professor of religious studies and co-director of the Center for Buddist studies at Stanford University, comments on the division and direction of Buddhism in America today: We seem to be dealing not with a religion, but with something that might be called American "secular spirituality" -- a longing among many (especially the white middle and upper classes) who are still not satisfied with what they have and who want something more; who have all they can eat, but are still searching for that special flavoring, some "psycho-spice" of self-acceptance, perhaps, some rare "inner herb" of
11

HisHolinessTheDalaiLama,TheMeaningofLife:BuddhistPerspectivesonCauseandEffect(Boston: WisdomPublications,2000),23. 12 SamuelBercholz,TheBuddhaandHisTeachings(Boston:Shambhala,2003),6667.

guilt-free self-satisfaction -- Of all the religions in America (and ironically enough for a religion famous for denying the self), Buddhism seems to have been the one best able to tap into this desire for spirituality -- to transcend its status as a religion and present itself as a free-floating spiritual resource not tied to a particular institution, community, dogma, or ritual. 13 Buddhism is remarkably flexible and interpretive -- widely considered as a practice rather than a religion, it is substantially easy to adopt the related principles without actually converting or conforming to the title of a Buddhist. Because of this, as Bielefedt argues, it is nearly impossible to know just how many millions of Buddhists there are in America -- this is in part, he states, because no one has quite figured out who counts. Despite the hundreds of organizations found listed in directories of American Buddhist groups, we still need to take into account the large number of people who fall into the category of nightstand Buddhists -- people who read about Buddhism and potentially adopt some of the principles, possibly describe themselves as Buddhist, but dont belong to any sort of Buddhist organization. The Art of Happiness In his book, The Art of Happiness, Dr. Howard C. Cutler attempts to examine the framework of what he calls the happiness revolution. Upon contemplating and extensively studying Western-based scientific research monitoring levels of happiness, relative factors, and thus, the ultimate benefit and result, he highlights the importance happiness has on the individual. In an attempt to obtain a more humanistic perspective and contribution, he collaborates with the Dalai Lama on the overall notion of obtaining a general sense of contentment and, similarly, adjusting oneself in order to achieve a related perspective. Collectively, the book examines sources of happiness, the value of compassion, and thus how to face and overcoming suffering by shifting perspective and training ones mind for happiness. The overlying theme of the entirety is the basic assumption that everyone lives for the reward of happiness. --Anything youve done in your life, is it because you wanted to be unhappy or miserable? No. Everybody says the same thing: I want to be happy, states Richard Sylvester, Shastrist [teacher learned in the texts and commentaries] at the Providence Shambhala Center. [In general] what people tend to to achieve happiness often makes things worse, he says, Our impulse is to move away from pain and to move towards what we consider to be pleasure and happiness, [Buddhism] is the science of mind, he states, When we talk about meditation, [and relaxing] we are talking about [training yourself to] relax with great pain and suffering in your body, relaxing means creating a space to contain and deal with that which is happening.
13

TensionsinAmericanBuddhism.(2001).Religion&EthicsNewsweekly,(445).RetrievedNovember12, 2012,fromhttp://www.pbs.org/wnet/religionandethics/week445/buddhism.html

We find that when we aggressively push away pain, we are actually creating more tension and more suffering for ourselves and the world; in Buddhism this is called suffering of strength. The mind is extremely powerful, we have the natural ability to become aware and mindful -if we just exercise that and find peace with the pain [we find this notion and recognition of pain] begins to change. Importantly, true happiness is not based on conditions. [True happiness] is about relaxing with how things are, he states, in Buddhism, this notion of non-duality is: if you want to have joy, you have to open yourself up to the reality of suffering. --As the body of research grows, Buddhist principles are beginning to converge with Western science in a variety of ways. In The Art of Happiness, Cutler attempts to reach a more universal agenda by highlighting the potential application of Buddhist principles in a general and global context: No matter whether the approach to happiness is seen through the lens of traditional Buddhist wisdom or the lens of scientific research the purpose is the same: it is our hope that you can apply the ideas presented in this book to your own life, and thereby discover a way to transcend suffering and adversity, and find a life of genuine and lasting happiness.14 The Importance of Perspective One of the most prevalent flaws often noticed in consumer-culture behavior -- significantly in Western societies -- is the misconstruction that the line between happiness and pleasure is seemingly ambiguous. In societies heavily marked by intense economic competition, inexhaustible innovations, and the constant market plea for individuals to buy, buy, buy, there is an overwhelming tendency for the individual to feel inclined to hoard large amounts of material goods. When a cultures technology moves exceedingly fast, it appears almost improbable to resist the bandwagon -- not keeping up with current exchanges and affairs may create feelings of isolation and disconnect from society. With this pressure, comes the inclination of one to indulge in immediate provisions of happiness. This pursuit generally involves illusions of seemingly important and necessary items -- often material assets, but also other indulges as well: such as sex, gluttonous consumption of food, yearnings for virtual landmarks of status , and the like -- that tend to provide only limited amounts of fulfillment. When the satisfaction runs out, feelings of distress generally resurface.
Bstandzinrgyamtsho,&Cutler,H.C.(2009).Theartofhappiness:10thanniversarygiftedition. Sydney,N.S.W.:HachetteAustralia.
14

10

In a society where a variety of replacements remain undeniably accessible at almost any moment, its almost impossible to resist the temptation. Poisoned by unyielding remarks of salacity, the search is ever renewing itself. According to the Buddha, people are basically restless, as they are continuously nourished by three types of craving: the craving for sense gratification (Kma-tanh); the desire for selfish pursuits (bhava tanh); and the craving for annihilation (vibhava tanh) -- collectively, this is known as Dukkha-Samudaya, or the origin of suffering 15. Accordingly, the teachings identify a division of three types of related feelings seemingly credited to human disposition-- pleasant (sukh), painful (dukkh), and indifferent (adukha-m-asukh). Notably, it is observed that, in the human world, there exists more pleasure than pain -- but, the distinction between of the virtues of pleasure is an extremely fine line. In Cutlers novel, the Dalai Lama highlights the tendency of individuals to mistake these divergences -- virtuous happiness and vicious pleasure -- as being synonymous entity: Now sometimes people confuse happiness with pleasure. For example, not long ago I was speaking to an Indian audience at Rajpur. I mentioned that the purpose of life was happiness, so one member of the audience said that Rajneesh teaches that our happiest moment comes during sexual activity, so through sex one can become the happiest.16 The Dalai Lama laughs heartily at the remark and continues: [I told him] from my point of view, the highest happiness is when one reaches the state of liberation, at which there is no more suffering. Thats genuine, lasting happiness. True happiness relates more to the mind and heart. Happiness that depends mainly on physical pleasure is unstable, one day its there, the next day it may not be. Significantly, in a capitalist society [where people are governed and motivated predominantly by wealth], as well as societies similar in structure, the common citizen is often intrinsically marked by largely egoistic tendencies.With this, there is a large potential for individual assumptions of entitlement, boorish competition, and ultimately, conflict.When a person is motivated solely by self-interest, they often tend to disregard means of compassion and human warmth. Similarly, when the obstruction of desires sets in, people become angry, aggressive, and discontented. 17 In this context, the proclivity for violence is unquestionably high. With violence, there is fear, and with fear there comes perceptions of isolation and aggression. The rest is a consistent
15

De,S.P.(2002).TheTragicSenseofLife.InBuddhism,ethics,andsociety:Theconflictsanddilemmas ofourtimes(p.48).Clayton,Vic.:MonashAsiaInstitute. 16 Bstandzinrgyamtsho,&Cutler,H.C.(2009).Theartofhappiness:10thanniversarygiftedition. Sydney,N.S.W.:HachetteAustralia. 17 De,S.P.(2002).TheTragicSenseofLife.InBuddhism,ethics,andsociety:Theconflictsanddilemmas ofourtimes(p.48).Clayton,Vic.:MonashAsiaInstitute.

11

downfall perpetuated by universal feelings of frustration and hatred -- this is motivated by conditioned assumptions that others offer little more than disrespect and unkempt disregard. In the event that there are individuals who, on the contrary, attempt to exercise reciprocity in this context, the probability that they will become discouraged by omission is exceedingly high. This is assumed by the perceived nature of the relative demographic. Specifically, this is noticed by observing the fundamental cause of the relative structure -- if an individual is dominated by craving, demonstrating the violent obsession to collect and cling onto things, this is heavily reflected throughout his relationships. In effect, there is a high potential that these tendencies will be excited in others. When a large majority becomes engulfed in this phenomenon, the society arguably becomes defined by it.18 One of the most elemental distinctions defined in Buddhism is this idea that: ultimately, there is no such thing as a self independent from the rest of the universe. Every individual, each tied to the next, defines a fundamental aspect of a collective humanity. Thus, each person is crucial to the well being of the entirety -- behaviors and actions of one is effectively noticed on the large-scale. As encouraged by Buddhist teachings, the application of genuine peace and serenity promises happiness if achieved humanistically. In order to claim peace in yourself and, idyllically, in society, its important for individuals to exercise a sense of empathy and perspective -- and, if necessary, to condition their priorities in such a way that they are able to achieve genuine gratification, as well as a sense of value, through their connections with others 19. To take this a step further, it is assumed that the achievement of an individual enlightenment implies a significant step towards a larger social change -- considering the connection between the individual and society is dominant and undeniable.* In a global context, a universal application of this consideration will likely yield widespread peace, cultural respect, and will potentially breed an overall predominance of cultural relativism. Significantly, as the Dalai Lama emphasizes in his teachings, this type of society is not unattainable. Although ones temperament may feel disturbed and relatively angry, sensing a culture traced by predominantly oppression and inequality, the capacity for genuine prosperity exudes lavish potential: So let us reflect on what we truly value in life, what gives meaning to our lives, and set our priorities on the basis of that. The purpose of our life needs to be positive. We werent born with the purpose of causing trouble, harming others. For our life to be of value, I think we must develop basic good human qualities -- warmth, kindness,
18

De,S.P.(2002).BuddhismandtheSocialOrder.InBuddhism,ethics,andsociety:Theconflictsand dilemmasofourtimes(p.26).Clayton,Vic.:MonashAsiaInstitute. 19 Bstandzinrgyamtsho,&Cutler,H.C.(2009).Theartofhappiness:10thanniversarygiftedition. Sydney,N.S.W.:HachetteAustralia,64.

12

compassion. Then our life becomes meaningful and more peaceful -- happier.20

Apples and Oranges Despite the undeniably positive attributed to a Buddhist way of life, as well as the explained flaws seen in Western societies, every cultural context has explanations and justifications to why the society functions in such a way. The Dilemma of the Absolute In sociology, Emile Durkheim was the first to coin the term altruistic suicide: suicide omitted for the benefit of others -- such as falling on a grenade. He notes that tribal people sometimes see it as their duty to commit suicide -- such as when a wife kills herself after her husband dies, or a man kills himself in old age. Durkheim distinguished three types: egoistic, which is the outcome of a lack of integration of the individual society; altruistic, which occurs when an individuals life is rigorously governed by custom and habit; and anomic, which is due to the lack of regulation of the individual society --When an individual feels normlessness purposeless in society, there is an immense tendency for feelings of isolation and diminished sense of self-worth21 On the contrary, Durkheim also observes that altruistic suicide is unlikely to occur much in modern western society where individual personality is increasingly freed from the collective personality -- where there is room for individual freedom, people tend to feel isolated. North American bioethics and its manifestations, particularly in the United States, assumes without question that each one of us is an individual self and a distinctive person thus we have individual value separate from other individuals: beneficence protects the best interests of each individual, nonmaleficence safeguards each individual patient from undue harm and justice balances individual interests with those of the group.22 When society is structured in such a way, Buddhism beliefs of no-self and interconnectedness may seem unjustifiable against the odds. In American Buddhism as a Way of Life, Michael C. Brannigan, (Ph.D., Philosophy, M.A., Religious Studies, University of Leuven, Belgium), explores the question: What can Buddhist No-Self Contribute to North American Bioethics?23
Bstandzinrgyamtsho,&Cutler,H.C.(2009).Theartofhappiness:10thanniversarygiftedition. Sydney,N.S.W.:HachetteAustralia,64.
20 21

De, S. P. (2002). The Tragic Sense of Life. In Buddhism, ethics, and society: The conflicts

and dilemmas of our times (p. 48). Clayton, Vic.: Monash Asia Institute.
22

Storhoff,G.,&WhalenBridge,J.(2010).AmericanBuddhismasawayoflife.Albany:StateUniversityof NewYorkPress. 23 Storhoff,G.,&WhalenBridge,J.(2010).AmericanBuddhismasawayoflife.Albany:StateUniversityof NewYorkPress.

13

Buddhist would be among the first to confess that we have a deep seared need to posit a private identity. We naturally intuit a personal, independent self.24 He states. In Buddhism, there exists a concept of five aggregates, or sheaths: form, sensation, mental formations, and consciousness. As do all things, these sheaths undergo constant change. Such is the Buddhist truth of annica all things are impermanent. Therefore, there is no enduring identity, no individual self, Brannigan states, for self suggests such an entity that is separate or permanent.25 This fundamental truth of no-self, anatman, categorically differs from our customary way of thinking and constitutes the radical core of Buddhist teaching, a core that is maintained in both Theravada and Mahayana traditions. Considering the framework and structure of the United States, as mentioned before, the society may be considered unsettled in a variety of ways. Although individuals want to feel independent and individual within their society, there is also the undeniable need of the individual to feel as if they fit into the structure and function of the whole. Naturally, humans are social creatures that biologically desire a constant and satisfactory sense of belonging. The whole contradiction is like the old saying you cant have your cake and eat it too. Feelings of impermanence can potentially breed chaos and irritability within the individual. The Spiritual Spectrum Aside from the secular aspects of American culture, the United States is characterized by an extensive diversity of religious beliefs and practices: various faiths have flourished, as well as perished, in the United States -- thus making the nation one of the most religiously diverse countries in the world. Despite the array of practices scattered throughout the United States, according to the American Religious Identification Survey, about 73% of Americans identify themselves as Christian-- similarly, its important to note that the nation was intiially founded and maintained on Christian principles and beliefs. When Christian and Buddhist worldviews are compared, the discussion often focuses on something called the Absolute-- the notion that a worldview has a matter of course. In Christianity, God (or more exactly, the Trinity) is identified as the Absolute. On the contrary, Buddhism -- a religion with no supreme being or trinity -- does not have a placeholder for the Absolute. If we take this discussion and manipulate it to instead attempt to identify not the specific
24

Storhoff,G.,&WhalenBridge,J.(2010).AmericanBuddhismasawayoflife.Albany:StateUniversityof NewYorkPress. 25 Storhoff,G.,&WhalenBridge,J.(2010).AmericanBuddhismasawayoflife.Albany:StateUniversityof NewYorkPress.

14

Absolute of each practice, but instead the similar aspect of an ultimate focus of concern, God would still be considered for the Christian tradition, but for the Buddhist tradition, we instead identify an important and relevant Buddhist belief: interdependent arising.26 When we try to compare God and interdependent arising, we find it is worse than comparing apples and oranges, notes Roger Corless in his article Analogue Consciousness Isnt Just for Faeries: Healing the Disjunction between Theory and Practice, Apples and oranges, although very different, are not so different that they cannot be subsumed under the single term fruit, but God and interdependent arising exist in different world-views. This violent contrast provides substantial difficulty in drawing comparisons and contrasts between the two. Corless notes: Since worldviews are by definition autonomous absolutes, designed to find a place for and an explanation of everything, there does not seem to be any way that God and interdependent arising could be compared or contrasted. This is what makes dialogue between Christianity and Buddhism interesting: How can there be two proposals about the nature of reality that are so different they do not seem to be speaking about the same reality? 27 In the Christian worldview, the assumed gap between the creation and the God is due to imperfections marked by disobedience and sin of which pollute the individual; as well as a requirement for the blessing of forgiveness-- importantly, the human man is viewed as a sort of impure copy of the believed perfection of God. In Christianity, the gap between creature and creator is closed, thus this human inferiority is significantly relevant. This belief is contrasted to that of Buddhism, which notes, as we have seen, that life is characterized by suffering. This suffering, as affirmed in both the Theravada and Mahayana traditions, is not the way reality ultimately is -- decisions that create suffering are credited to the unaware mind, which is, as Buddhists believe, not the minds true state. Unlike Christianity, Buddhism does not begin with creation; rather, it teaches a gap between suffering and liberation -- this distinction is believe to be without beginning. To approach and achieve this enlightenment, the practice offers a series of tools, therapies, or medicines designed to help individuals become aware to to end their suffering. Despite the apparent and substantial differences between the two practices, the contrasts are not unyielding. As Corless states: What is surprising that, as is so often noticed in Buddhist-Christian dialogue, there is a powerful resonance between these disparate worldviews. Their paths and goals, although mutually incomprehensible, are structurally similar, and the problems that
26

Storhoff,G.,&WhalenBridge,J.(2010).AnalogueConciousnessIsn'tJustforFaeries.InAmerican Buddhismasawayoflife(p.184).Albany:StateUniversityofNewYorkPress. 27 Storhoff,G.,&WhalenBridge,J.(2010).AnalogueConciousnessIsn'tJustforFaeries.InAmerican Buddhismasawayoflife(p.184).Albany:StateUniversityofNewYorkPress.

15

they both have in fitting practice to theory appear to have similar causes. 28 Between the two, as well as among the surplus of other religions, sub-religions, and practices around the world, there is still a basic common ground. Despite approaches and beliefs, the efforts and triumphs all tie back to an undeniable and basic human need -- desire to answer the questions and solve the mysteries that will potentially lead to a meaningful and happy life. Creating Serenity in our World Undoubtedly, there is a natural tendency for an individual to associate spirituality with religion -- thus, the basic beliefs kin to various religious (or non-religious Atheist lifestyles) will often define how the individual structures their values and, ultimately, their life -significantly, motives marked by spiritual upbringing and religious doctrine. But beyond preconceived assumptions, Buddhist doctrine asserts that there lies a more pure, basic, and presumably true meaning of spirituality -- a dimension beyond any societal category. This idea is noted as the essential distinction between spirituality and religion. In Cutlers book, the Dalai Lama states: There can be two levels of spirituality. One level of spirituality has to do with our religious beliefs. In this world, there are so many different people, so many different dispositions. There are [seven] billion human beings and in a certain way i think we need [seven] billion different religions, because there is such a large variety of dispositions. I believe that each individual should embark upon a spiritual path that is best suited to his or her mental disposition, natural inclination, temperament, belief, family, and cultural background. -- If i believed Buddhism were best for everyone, that would be foolish, because different people have different mental dispositions. 29 The Dalai Lama continues to elaborate on the need for these contrasts. He notes that the purpose of religion is to benefit people. Diversity is necessary, he asserts, and he believes that people can learn to celebrate religious diversity in order to develop a deeper appreciation. Significantly, he asserts, religion is meant to nourish the human spirit. All of these religions can make an effective contribution for the benefit of humanity, he states, they are all designed to make the individual a happier person, and the world a better place. We have individual right. If we choose to believe [in religion], good! If not, its all right. But then theres another level of spirituality. This is what I call basic spirituality -- basic human qualities of goodness, kindness, compassion and caring. Whether we are believers or nonbelievers, this kind of spirituality is essential.
28

Storhoff,G.,&WhalenBridge,J.(2010).AnalogueConciousnessIsn'tJustforFaeries.InAmerican Buddhismasawayoflife(p.186).Albany:StateUniversityofNewYorkPress. 29 Bstandzinrgyamtsho,&Cutler,H.C.(2009).Theartofhappiness:10thanniversarygiftedition. Sydney,N.S.W.:HachetteAustralia.

16

Importantly, despite the adversities seen throughout the global sentiment, the integration and synonymous collaboration of all aspects of the global culture is the most powerful and ultimate tool towards stimulating a global and collective change -- change most closely marked to the benefit of society as a whole. A Relevant Collaboration A very transparent line excludes day from night at the Massachusetts Institute of Technology Campus in Cambridge, Mass. In mornings peak hours, the vague sunlight still blue over the Charles River Basin, students roam between the extensions of buildings -- their appearances synonymous to that of the night before. Performing the work of the educational elite, wakefulness prevails on an ostensibly regular basis. Amidst a stretch 168 acres, and scattered along and throughout the crossroads of Main Street, Vassar and Massachusetts avenues, buildings emphasize contrasts of both traditional and contemporary architecture fluctuations credited to the changing needs of teaching, research, and community. A profound leader in educational advancement, the university is known for its foremost contributions in scientific and technological frameworks their motto Mens et Manus, or Mind and Hand. Although small, the student community is extensively diverse thus, an array of intellectual backgrounds contribute to the universitys details. Founded in 1861, MIT has since built a rich assortment of discipline comprised of both local and international perspective accordingly, it embraces and encourages the consideration, awareness, and promotion of globalized ethics. To preserve their mission statement, the university successfully promotes these values throughout the facets of their institution: including the five schools architecture and planning; engineering; humanities, arts, and social sciences; management; and science as well as throughout the collection of over 30 departments and programs.30 A Sanction for Peace His Holiness the 14th Dalai Lama, Tenzin Gyatso, is known for his lifelong advocacy and divine guidance of the Tibetan people. Believed to be the reincarnation of the 13th Dalai Lama -- the manifestation of the Bodhisattva of Compassion and patron saint of Tibet -- His Holiness has travelled to more than 62 countries spreading his message of peace, non-violence, and inter-religious understanding. He has received over 84 awards, honorary doctorates, and prizes in recognition of his work -- including the Nobel Peace Prize, awarded in 1989. In 2002, the Dalai Lama endorsed The Dalai Lama Foundation a non-profit organization focusing on education, and the promotion of projects and curricula intended to mindfully promote the conservation, preservation, and development of peace and ethics in a global context. The basic principles heavily imply the application of Buddhist school of thought, but observe the teachings in a more Western and objective context thus, intend to disregard
30

MITMassachusettsInstituteofTechnology.(n.d.).MITMassachusettsInstituteofTechnology. RetrievedOctober19,2012,fromhttp://web.mit.edu/

17

religious approaches. Stemming from the establishment, a number of affiliated organizations result a major one being The Dalai Lama Center for Ethics and Transformative Values at MIT.31 The center is described as collaborative think tank that promotes the discussion of ethical behavior and its application. Among the lectures and programs developed by the center, the fundamental focus is the execution of balance between technological development and humanitarian ethics. Lectures often focus on immediate impending issues, and, thus, potential solutions the ultimate goal is the preservation of peace in a global context. The promotion of Buddhist values plays an overall role in stimulating affiliated considerations. Global Systems 2.0: A Buddhist Perspective on an Imperative Universal Issue On October 15th , 2012 the Dalai Lama visited the MIT campus. In the heat of a global climate and economic crisis, The Dalai Lama Center for Ethics and Transformative Values invited His Holiness to participate in a panel discussion, Global Systems 2.0, designed to address what is recognized as some of earths most imperative, and current, predicaments climate change, world hunger, global inequality, and unsustainable population growth. The forum intended to provide practical information from multiple disciplines with the aim of sparking ideas to address complex challenges in the industry -- the entirety supplemented by the Dalai Lamas spiritual guidance. The Kresge auditorium borders Amherst Street. From the outside, it can be identified as an enormous oval building laden with rows of glass windows. Inside, the walls stretch outward from the stage. Large white panels line the ceiling. Perpendicular, lays a sea of blue and green chairs members of a collectively diverse demographic occupy each one. A violinist plays an engaging melody in anticipation of his arrival. The man, young and petite, is missing his right hand. In its place, the violins bow has been strapped to the shortened appendage. A plate of seven experts filter onto the stage Edward Delong, a marine microbiologist and professor in the Departments of Civil Engineering and Biological Engineering at MIT; Kerry Emanuel, a professor of meteorology at MIT; Rebecca Henderson, a Harvard Business School economics professor and expert on energy and the environment; Penny Chisholm, Professor of Environmental Studies Civil and Environmental Engineering; Thomas Malone, Professor of Management at MIT; M. Sanjayan, scientist for The Nature Conservancy and Thomas Malone, Jay W. Forrester Professor of Management, and the current director of the MIT System Dynamics Group. On the projector above, an image of the Dalai Lama prevails. It quotes, Look at situations from all angles and you will become more focused.
31

TheDalaiLamaFoundation.(n.d.).TheDalaiLamaFoundation.Retrievedfrom http://www.dalailamafoundation.org/

18

Immediately preceding the Dalai Lamas slightly late arrival, three monks quietly brush onto stage. Their demeanor, tender and blithe, instantly transforms the atriums sentiment. A hushed and animatedly daunted disposition replaced the entirety as the anticipation flourishes. Tenzin Priyadarshi, the Founding Director of the Dalai Lama Center for Ethics and Transformative Values, emerges clasped to his arm, the enchanting Dalai Lama is presented. A tranquil gasp, accompanied by a captivating serenity, encompasses the Kresge Auditorium. Silence prevails as the watchers remain awestruck in favor of the spiritual leader, all rising in unison to welcome his graciousness. An unexplainable and imperious delightfulness incarnates the ambiance. Although I have read about his penetrating enlightenment, the experience of his presence is radically unimaginable. His Holiness sets such an exceptional and incomparable tone, the emergence is almost overbearing. An unexpectedly overwhelming sensation of conviction and admiration inundates me as I swallow tears of awe, gratefulness, and privilege. The Dalai Lama greets the front row of the audience in Tibetan, shaking each members hand. He grins, but his smile exudes through his eyes incessantly. He looks out into the audience and puts his hand over his eyes, scanning the spectators. He lets out a prolific, vigorous laugh the entirety imitates, intoxicated by his luminance. Kerry Emanuel leads the forum into the first panel: Confronting Global Climate Change. He addresses a central question for debate: How can we be persuaded to make material sacrifices to reduce the serious risks of climate change when our generation will not be the primary beneficiary? He continues to highlight the threats evolving our generation stressing that the immediacy is growing increasingly prominent and inauspicious. He confirms his belief that global warming is undoubtedly apparent, but questions: what will the result be? Moderator M. Sanjayan addresses the Dalai Lama,Id like to ask His Holiness to maybe give a comment here in terms of thinking about bad news versus good news and how it is much more difficult for people to maybe just accept instead of make change. There is a lingering pause. When growing up in Tibet [I did not know] about the climate change I would drink the [Tibetan] water. Very Sweet. His voice is gentle, but prominent his words are drastically distinctive against the those of the other panel members. He continues to elaborate. He recalls his childhood in Tibet and drinking the pure Tibetan water. But, he explains, when he arrived in India, he was told the water wasnt safe to drink. It wasnt until then, considering the toxicity of the resource, that he began to consider the possibility of the negative effects of climate change. 19

He continues, Climate change is not like other kinds of violence that have an immediate impact. Environmental change is not sufficiently visible. Once it becomes obvious, its often too late to do anything about it. This is serious. We have a responsibility to act because we have no option to move elsewhere. The moon, which looks so beautiful in the sky, and which is the object of so much poetic admiration, would actually be a horrible place to live. Our blue planet is the only home we have. Reflecting on his childhood, he recognizes the substantial influence that comes from learning through experience. Subsequently, he addresses the possibility that humanitys intrinsic self-centered attitude plays a key role in the degradation of the environment -- also, the potential results involved with extreme disregard for resource conservation. He believes the best way to address these issues is to take, as he illustrates, an exclusively realistic approach. In addressing the notion of collective collaboration, he suggests the potential for fluctuations in beliefs and approaches:, I think some people [believe] the message from religious leaders may be most effective, but, for some people, its the data from the scientific specialists Maybe you and I should have a road show, Emanuel jokes, regarding the relationship between religion and science, and thus the relevance to both individuals. The audience laughs, and there is a moment of pause while the Dalai Lamas translator explains what Emanuel said. Suddenly, upon understanding, His Holiness lets out the most substantially gracious, whole-hearted laugh. It echoes delightedly, and emits a charm of vivacity. Never have I heard such a potent and sincere amusement. The Dalai Lamas glee is infectious and exuberant. The audience imitates. The panel continues as Professor Rebecca Henderson considers the importance of addressing global policy and, thus, the reconstruction of world economy. Similarly, she highlights the need to reevaluate systems involved with extraction of resources, but acknowledges the difficulty in transforming such large systems. Sanjayan, considering Hendersons statement and acknowledging the need for a collective global shift, asks the Dalai Lama for comment, When it comes to something this challenging, who takes the first step? He chuckles, In heaven! and pauses while the audience laughs. Logically, when we face problems, we have to adopt realistic approach. If we do that there may be short-term setbacks, but in long term there will be benefit. Often people seem to think that taking others interests into account means that somehow you neglect your own. In fact, you take greatest care of your own interests explicitly by extending your concern to others. He is asked about the emergence of consciousness, and consideration of the care of others. We are selfish: but we should be wise selfish instead of foolish selfish Henderson smiles as his Holiness proceeds to elaborate on the importance of a holistic perspective. He addresses the significance and benefits of education, and thus, the relationship education has with the 20

acknowledgment of cultural relativism. In her panel, Professor Penny Chisholm presents the merging topic of geoengineering and the issue of climate change. She stresses that the risks of global warming are both enormous and irreversible, and thus explains the technology and processes involved with global engineering innovations. Her closing slide illustrates a rotating earth, encircled by the words: It can live without us, but we cant live without it. Sanjayan addresses the Dalai Lama, [can you comment on] this notion of: weve already interfered with the planet, and now were going to interfere with ways to try to fix the problems? It clearly creates consolation for some people, but at the same time maybe it is a solution. [Whether we can fix this problem or not], we have to make an attempt he replies, but in considering the potential approach, he notes, we can not decide black or white -- its always [in the] middle. Professor Thomas Malone concludes the panel with his presentation: The Climate Co-Lab: Harnessing Collective Intelligences to meet Contemporary Global Challenges. He argues the potential effectiveness of breaking the global problem into pieces and addresses prospective social actions that could effectively stimulate change. Sanjayan reiterates and again addresses the capabilities and context of collective action. He asks the Dalai Lama for a final reflection. He concludes, Collective doing I think provides some sense of responsibility and [and therefore the potential for] possibility Upon his final remark, His Holiness delicately places his hands together and bows to the audience. All rise, once again, in unison and silence to praise the spiritual leader. One by one, the Dalai Lama approaches each panel member. He places a white Khata (Tibetan ceremonial scarf) across the shoulders of each. The blessing is a symbol of purity and compassion, amiably acknowledged as a token of good luck, and reflective of the pure heart of the Dalai Lama. He graciously acknowledges each member before he is guided off the stage. Synonymous with his departure, an ostensible sensation exits as well. His presence is so astounding, that it remains perceptibly with him wherever he goes his aura communicable to all whom he encounters. Although the distinctive atmosphere diminishes slightly with his departure, the influence and impression remains eternally alive: spiritually, peacefully, and ceaselessly pure not unlike the individual himself. Creating a Culture of Peace Among a sea of over 5,600 chairs, few remain vacant as the fervent audience an array of demographics populated heavily by college-aged students crowd the Rhode Island Convention Center, hoping to obtain a glimmer of inspiration from a great Tibetan spiritual leader. 21

Following a series of sermons conducted in the Northeast Area -- heavily inspired by the several conducted at MIT [including previously mentioned Global Systems 2.0] -- the Dalai Lama made his way to Rhode Island. His final stop is Connecticut before he returns back East to conduct several teachings throughout India and Japan. As part of the Stephen A. Ogden lecture series, Brown University invited His Holiness the 14th Dalai Lama to conduct the discourse: A Global Change: Creating a Culture of Peace. Following an introduction from Brown Universitys President Christina H. Paxson, A cluster of security agents surface. Clasped to the arm of one, the Dalai Lama emerges behind the sea of gray and glides gracefully onto stage. All rise. The hush quickly grows into outstanding applause as His Holiness places his hands together, bows, and secures a Brown University baseball cap over his head. He continues to gleam -momentum feeds the crowd and the cheers gradually grow louder. He makes his way to the podium. There is a pause and the Dalai Lama clears his throat. Firstly, he proceeds to remove the cap, I would like to show you my face. He grins. There is universal laughter, but His Holiness charms with his prolific, trademark cachinnation. Among the glee, he jokes about his baldness and the audience persists in admiration. Although this is the first time, I already feel like we know each other, he says, Because we are the same human being -- mentally, emotionally, and physically. He begins by addressing suffering and the human condition, emphasizing his belief that all individuals hold a right to happiness. Happiness comes with peace, but the world is characterized by violence -- violence brings fear and encourages aggression. In order to truly achieve universal happiness, he states, we need peace, understanding, and interdependence. [To suit] our own interests, he says, we have to look after the interests of others. The idea of: their happiness is my happiness. The solution lies within the current generation. He hopes this century will be a peaceful century and remarks the importance of education; scientific innovation; and the application of serious, realistic thinking. There is a past, a present, and a future: the past is past -- of course we can learn from experience, [but otherwise] we cant change it, he says, But the future is still in our hands. Change, he says, comes with effort. He has hope for our generational future and acknowledges the maturity of intellect reflected in modern technological innovations. But, with this responsibility, we need to be mindful and thus acknowledge a collective, holistic 22

perspective. His words are effectively lightened by his whole-hearted laugh. You must not concentrate on just your own family, your own community, your own city, or even your own nation -- you must look beyond, he says. He discourages generalizations and stereotyping. Although he recalls specific acts of terrorism and the suffering caused by violence, but still believes that one groups actions should not be definitive of an entire community. We must reach out, he says, we must follow a non-violent way. There is never a guarantee we will live a happy life but our life depends on hope. Negative motivation becomes destructive and therefore Its important to consider inner peace -although materialism motivates us, it is imperative to find balance between, what he calls, wise-selfish and foolish-selfish. Upon reaching the conclusion of his hour and half lecture, the 77-year old Dalai Lama addresses the audience once more before he exits. You have a responsibility, he states, Think. Investigate these things. And then, finally, share -- with all people. He places a white Khata across the shoulders of Paxson and is celebrated off the stage. Transforming Drama into Bravery In October of 2012 I opened my infinitesimal school mailbox to find a battered, hand-written letter sent to me from a distant friend. Scripted in intermittently smudged black ink, a white-lined letter written on two and a half pages front to back told the young mans story. At the top of the letter he wrote: Lifes story is long, Oft littered by pain and love, and always with hope. What followed was a piece, noting events beginning with his early youth and carrying through his present, glittered with significant tales of woe. He illustrates a life filled with loneliness and bullying often leaving him feeling different and isolated. He found solace in conversations with teachers rather than students. In life, he wasted time pursuing endeavors that often yielded unsuccessful. This loneliness carried into his young-adulthood as he found himself in an array of unsatisfactory romantic relationships. In one instance he did find love, but the relationship ended chaotically, leaving him unsettled and without closure. 23

Despite the heartbreak and isolation, he concludes his letter I finally have a blossom of hope, and Im running at full speed hoping the momentum of positivity brings me more good fortune. Perhaps more good things are on the horizon for me I can only do my best, There is a break in the page, After all, most of the time we do what we have to the rest of the time, we do what we want to. He grants me warm wishes and signs his name. Receiving his letter at the peak of my Buddhism research, I immediately note the obvious suffering. His dismay outwardly seems to link to his assumed perspective, unsatisfied desires, and self-victimizing tendencies. Feeling extensively ambitious, I set out to send him a copy of Cutlers book. Subsequently nothing the collective 10 dollars in my bank account, I resort to providing him a verbal recommendation instead. Mornings on his commute to work riding the grubby rails of New York City were spent reading the piece. He shared with me insight and challenges the work posed to him often he would seek my advice on how to best approach the teachings posed by the Dalai Lama. Upon finishing The Art of Happiness, he has since recommended the book to four other individuals of whom, he feels, also live a life of suffering. He himself has taken the initiative of reading several other Buddhist texts in hopes of gaining more insight into the practice. Although the Buddhist teachings have inspired him onto a more positive and enlightened journey, there is still an extensive amount of work to be done. He still brings to my attention various frustrations: although he feels as if he has internalized most of the teachings, he still experiences, almost daily, significant suffering. The change isnt immediate, I tell him, you have to train your mind only with patience, discipline, and acceptance can you hope to come closer to a path of enlightenment. Finding Meaning in Pain and Suffering Upcoming on February 2nd, Garrick Hoops will conduct a teaching titled No one to Blame, Not even ourselves. Significantly, the central idea is the Buddhist assumption that there are exists no human enemies, but, only confused individuals needing help. As to be addressed in the sermon, the focus will be on the instinctive, immediate tendency of individuals to respond to their our own fear by assigning blame to its presumed source -- often an adaptive response to situations of immediate physical jeopardy in which there is no time for reflection. As demonstrated in past sermons conducted by the Providence Shambhala Center, the 24

audience will most likely be an illustration of individuals somewhat synonymous, in their outlook, to my discouraged friend -- a group defeated by suffering and therefore desperate for some sort of relief. Opposite the inspiration of the Garrick, the troubled individuals can only hope to retrieve insight from the teacher of whom is familiar with the frustrations they endure and subsequently, one who has found solace in the Buddhist spiritual path. As Garrick has demonstrated, the path of Buddhism as left an incomparably substantial mark on his life. To him, the practice is not merely a reference, but instead, an intrinsic existence -the principles have all been woven and tied throughout all the facets of his virtue. In his teachings, he hopes to wake the individual minds to a Buddhist way of life -- something that he now views as inseparable and completely integrated into his being. Inevitably, there is no guarantee he will completely change the courses of the lives of all he speaks too -- presumably, some may not be wholeheartedly open to the suggested vehicles of change-- but all the same, there is no doubt he will leave some mark on the sentiment of each individual: may it be they choose to adopt the teachings completely or with distinct speculation. From there, the individual can manipulate ways to integrate the lessons into their own lives. Through the teachings of the Buddha, the Dalai lama, Garrick, and many others have found a meaningful framework that enables them to endure, and even transcend, the pain and suffering that life sometimes brings. Similarly, as Cutler notes in his book, the power of faith, generated on a widespread scale by religious traditions, is interwoven into the lives of millions -- faith has sustained countless people through difficult times: sometimes operating in miniscule ways, sometimes in profound transformative experiences. -------Upon my departure from the Providence Shambhala Center, revisiting again the dusty streets that lay outside the doors, Garrick grows more distant. Resuming his initial meditation prior to my exit, I imagine his frozen stature prevails as I continue my shuffle down the road, into my car, and eventually back where I came from. Like a statue of the Buddha, his image remains frozen in time. Illustrating the messages taught by those before him, as well as those to be taught to individuals to come. Perched on his cushion, he embodies the spiritual being -- the trademark of lightheartedness, enlightenment, and serenity are nothing less than synonymous to the presence left behind.

25