Five Steps to a Wealthier Life
We all want to lead healthy and prosperous lives. The news headlines in the UK and around the world, however, are firmly focused on the activities of banks and bankers and the weakness of our global economy.
They paint a picture of wealth and prosperity defined by possessions and materialism alone. How do we lead wealthier lives, in ways that don’t just involve accumulating money?
From the Buddhist point of view, the root causes for the current crisis are certain human faults – in particular greed -and, therefore, I believe that the solution to the challenges we are facing today equally lies within the mind, or the consciousness of each individual.
If we ask ourselves what we, as individuals, can do to make a difference, I trust that change can be achieved by taking small steps to accumulate inner wealth. Fortunately, since there are a great number of human beings, if we add up the small steps that each individual takes, then within a very short time it will make a big difference – therefore, the strategy of taking small steps is both doable and effective.
First of all, we have to be aware of the various types of means and resources that we have in our lives. Even ambition or desire can be used to develop inner wealth, if they are channeled in the proper way. For instance, if we have the desire and the ambition to generate contentment, then that is a good desire and a good ambition. So in this way we must make ourselves aware of various types of means at our disposal, and once we have done that, then an important method is that of comparing ourselves with others.
If we know how to properly apply the method of comparing ourselves with others, we can extract a lot of inner wealth from that, too.
Often, we tend to compare ourselves with those who are wealthier, healthier, better-looking and generally better off, which leaves us feeling underprivileged and at a disadvantage-feelings that then become fertile ground for greed and desire.
If, on the other hand, we compare ourselves with those who are worse off, this will help us generate contentment and a sense of our own inner wealth and resources. Once again, in learning how to apply this method, it is best to proceed step by step.
“The inner wealth is our mind, our consciousness. I believe that this mind is like a wish-fulfilling jewel.”
- Consider Animals
We might even start out by looking closely at the situation and suffering of animals and the limitations of their mental and verbal resources, and thus make ourselves aware of how much more freedom and scope for action we have as human beings.
- Consider Those Less Fortunate
The next step would be to compare ourselves with those who are worse off-those who are poor, deprived or sick; and once this step has been engrained, we can then go on to the next step, which is about learning how to compare ourselves with others who may not be sick or poor-maybe even healthier and wealthier than ourselves-but mentally unhappy or lacking in qualities such as compassion, courage or generosity.
- Question Crisis
This training may lead us to a point where we might reexamine the very idea that we are in a crisis. Maybe it’s just a judgment on our part, based on the one-sided importance we have attached to material wealth.
From our new perspective we may see that those who are poor in terms of material wealth might actually be quite wealthy in other areas.
- Question Ourselves
We might be very critical of our own condition and think that we are very poor, but on closer examination this may not really be the case. Maybe we have been misjudging ourselves, but we will only realize that once we know how to compare.
- Be Grateful
Finally, this way of training can bring us to a stage where, when we feel that there is some sort of crisis, we can actually be thankful about it; it makes us think, it makes us reassess where we stand, and it can help us realize that we are being too judgmental about everything, especially ourselves, and can make us appreciate that it wasn’t as bad as we thought.
Therefore, I think that especially for us as youth it is important to constantly ask ourselves the question, “How much is enough?”-both in relation to our material and nonmaterial values. The world has come to a point where things are moving very fast; there is constant time pressure, and we are often forced to grow up and mature very quickly and take on heavy responsibilities, and therefore it is all the more important to be very aware of our own state of mind, as well as of our environment.
I will be going to England in a few days’ time, and I look forward to meeting with young people and youth organizations during my visit there. The purpose of this blog is to share some of my thoughts with you, but also to improve my own understanding by learning about young people’s ideas and concerns.
Therefore, it would be of great help if you could enlighten me with your thoughts by taking the Wealth of Europe Facebook poll.
Are You Getting Richer or Poorer?
It goes without saying that a certain amount of material wealth -for example, those things related to food, clothing and shelter – is a necessity to sustain our lives. Every individual has to work to survive, but when earning a living becomes the exclusive focus and priority of one’s life, problems can arise. When we live to earn rather than earn to live, there can be problems of excess and greed.
However, there are also other forms of wealth, required not just to sustain the physical body, but to sustain and develop our mind. In this perspective, it may be interesting to look beyond the traditional ideas of financial wealth and really reflect on why our human species, among the many different types of existence, is so special and valuable. As a Buddhist practitioner and teacher, it is my hope and belief that Buddhism may have some interesting and valuable input to offer in this area. First of all, when trying to identify the causes for the present crisis from a Buddhist perspective, the root problems are certain human traits such as greed and laziness, all of which arise on the basis of ignorance.
It is one thing to cultivate just enough crops for your day-to-day needs. But when you start to collect crops and start to stock up with the idea that you’ll have less work and more money, this can sow the seeds of unchecked greed. So, it is really important to be aware of certain human traits that bring a lot of unnecessary problems. Sometimes when we think we are getting richer, from a different perspective we are becoming poorer.
Though I never went to school myself (as the head of a lineage, I had a special type of education), I had the good fortune to learn about all this from my parents. Later on, when I got into Buddhist studies and teachings, I learned more and more about the faults and qualities of humanity, and that helped me to learn about life.
The inner wealth is our mind, our consciousness. I believe that this mind is like a wish-fulfilling jewel. If you know how to utilize this mind, it can produce the most beneficial effects. The best way to utilize and develop this mind is to absorb knowledge, and the most important kind of knowledge is the one that makes us a kind person, a decent person, a person worthy of respect. The qualities that make an individual kind, decent and respectable are qualities such as patience, generosity and kindness. The good news is that we do not have to adopt or create these qualities, since they are already potentially there in all of us. In this way, the wealth lies latent within each and every one of us.
So, all we need to do is give ourselves, every day, a bit of a reason to generate these qualities, bit by bit. If we do this, it will not make society perfect, but it will enable us to appreciate whatever circumstances we might face.
“In Buddhism, the power of freedom lies in controlling what we do, not the action itself.”
From a Buddhist perspective, we actually have to be grateful for obstacles, because without them, we never learn. It is thanks to difficulties and challenges that we can come up with solutions, some of which will work and some not. But even if they don’t work it doesn’t mean we should give up. It only means we should try again.
Finding Freedom
Most of us tend to think about freedom as being able to say and do what we want. We think of freedom as depending on external circumstances. If we can’t do what we want, we think this is largely due to society’s constraints on us.
So, naturally, we think of others as the enemies of freedom. In this way, we create a dualistic perspective, and, as a result, freedom becomes mostly about challenging our enemies, our foes – and about overcoming them.
But then, after some time, we might have some doubts, and we might start to ask ourselves, “Is this what freedom is really about?” The very nature of this outward perspective is that such doubts would keep popping up. Why? Because it is endless and because the actual source has not been dealt with. So how do we actually find true freedom?
For me, the Buddhist viewpoint is so interesting because it actually deals with the core of the problem. It focuses not only outwardly, but also on an inner perspective, on trying to know ourselves.
Right now, we may think that we are free to do what we want, but actually we are not. We are totally dependent, totally dependent on so many things.
First and foremost, we are dependent on food, of course, because if we go really hungry, we may become ill, and we may end up doing regrettable things. So, already on this primal level, we are dependent.
But it doesn’t stop there. Even in our modern, well-developed societies, where so many of our basic needs are already taken care of and where most of us don’t have to worry about these basic human needs, we are still dependent.
Most of all, we are dependent on our emotions. For example, whenever we experience fear, then we naturally go back to anger for support because anger seems like the only way to defend ourselves – so once again, we are dependent.
And so that’s why, if we really sit down and think about it, we come to realize that we have no control over so many things, and at that point we actually experience just how powerless we are.
So, again, how can we achieve true freedom? In Buddhism, the power of freedom lies in controlling what we do, not the action itself. Genuine freedom is about gaining control of ourselves; gaining control of our bodies and speech initially, but, above all, our minds.
From this point of view, freedom comes from knowing our minds, knowing the real root of our problems, the real root of our obstacles. This ultimately involves dealing with the idea of self itself – because it is actually from there that all forms of challenges derive.
I believe that both spiritual and non-spiritual people who are willing to work hard and make sacrifices for the benefit of others have a real potential for gaining freedom. Such people are able to put physical work, mental energy and time into whatever it is they want to achieve. Because of this inner strength, if they happen to come across the right circumstances, the proper methods and a genuine path, they are much closer to actual freedom.
True freedom is total freedom within yourself, gaining control of your body, speech and mind. Then, almost regardless of external or outward circumstances, you are happy. You can do things with full conviction.
In terms of the body, this internal focus means, for example, watching your diet, taking care of your body, and doing other things to make you less prone to illness and help avoid many physical problems. But this is just an initial step.
Next, speech is very important. We have to communicate; we have no choice on this matter. So speech must have some ability-it’s important to learn the ways and skills of how to communicate, and how to convey your message adequately.
And finally, and most importantly, true freedom lies in your thoughts, your mind. Every action-whether it’s a good or a bad one-will finally be decided by your intention, and by how you view things. So, the mental factor is very, very important.
So, to gain freedom, you need to discipline your body, speech and mind. By doing so, you will actually gain much more freedom than you might think.
In this way, discipline is actually not about restricting yourself -quite the contrary, you discipline yourself in order to gain freedom.
When you control your ego or yourself, you have all the freedom in the world. First of all, you realize the nature of ego, and by realizing that, you have no ego to be harmed or to be ashamed.
True freedom comes from conquering the self-the real root of our obstacles our personal and global problems. I find it very interesting to deal with the self. It is liberating to work on inner experiences that we can do so much about, rather than focus on external circumstances alone, many of which we can have no control over. All challenges have their origin in their self. May you find the freedom you wish for in yourselves.
What Kind of Happiness Are You Seeking?
How much do we really know about happiness? From a Buddhist perspective, all sentient beings, including animals, seek happiness. We have a subconscious instinct to seek happiness – even though many of us don’t have a clear idea what it is or how to achieve it.
From a Buddhist perspective, there are two types of happiness: emotional happiness and timeless happiness. Emotional happiness could be described as seeking relief from the cold, or searching for sources of earning, position or status. Although there is nothing wrong with this type of worldly happiness, when we reflect on it, we might understand that all of these examples, by their very nature, are temporary. Emotional happiness does not last. Therefore, timeless happiness becomes something very important to seek.
Timeless Happiness
Timeless happiness is gained from understanding our own inherent qualities, such as compassion and loving-kindness, and gaining wisdom about our true nature. When we reflect on the nature of this type of happiness, we find something unchanging, permanent – and therefore worthwhile to seek.
We might find ourselves confused about timeless happiness. We are, after all, so closely connected to emotional happiness, and get an instant reward from it every day. Timeless happiness might sound noble, even wonderful, but is it visible, attainable in everyday life? Actually, yes.
“The best example of this unchanging happiness would be none other than Buddha himself.”
Happiness In Family
My late grandmother led a very simple life, as a mother to my father. But the way she lived her life is something that will stay with me always and is perhaps my greatest personal example of timeless happiness. Without having particular responsibilities that one might consider amazing or newsworthy, but simply by being a mother-just practicing loving kindness, and other basic qualities of life-what I witnessed is that no matter who approached her, no matter what kind of situations she was in, she had an unchanging attitude towards life. Whomever she met, she had the attitude of kindness and care – just like a mother. Visibly, you could see it; verbally, you could hear it. All of her words were extremely warm and gentle. And of course, all of these qualities stemmed from her own consciousness.
As Karmapa, I, of course, lead my life as a spiritual practitioner, but I learn so much from the way she carried herself, the way she carried her attitude to life. This memory for me is very precious because it helps remind me that timeless happiness is visible and evident in all of us. The happiness we are seeking is already here. So, this example always helps me, always puts a smile on my face and in my heart.
Buddha and Happiness
I am sure that every one of you has similar experiences, memories that you can recall. From a Buddhist perspective, it is said that the potential, the seed, and the quality of true happiness or enlightenment are all there within every sentient being’s center.
Therefore, it is important not to consider timeless happiness as something that is distant or unattainable, or something to be celebrated on special occasions and put on the shelf for the rest of the year. Instead, timeless happiness is something that we can really get involved in, take part in, no matter what type of life we are living, no matter what type of conditions we might have. But first we have to notice it.
The benefit from taking the first step of achieving timeless happiness is captured in the word timeless itself. From a Buddhist perspective, the benefits are noble, decent and virtuous from the very beginning. It is noble, decent and virtuous in the middle. And it is noble, decent and virtuous at the end as well-not just in this life, not just later on, but until the end, until we have given full rise, full realization to timeless happiness.
From a Buddhist viewpoint, the best example of this unchanging happiness would be none other than Buddha himself. Buddha means “enlightened being,” a fully awakened being. Now if we reflect on the way he sought and ultimately achieved timeless happiness, it is the same as we are doing today: reflecting on and examining the causes and conditions of happiness.
The Happiness Exam
The only way in which we can truly examine happiness is by looking deep into ourselves: our way of being, the way we carry ourselves, our everyday behavior and habits. By doing so, it helps us understand more about ourselves. If we understand more about ourselves, we understand more about others.
All of us have the basic qualities to attain happiness, we all share the potential-simply because we all have consciousness. We all have the same wish and aspirations as we are all searching for happiness.
If you look at Buddha’s life story, it is clear that he could have had, and indeed he did have, everything he could wish for from worldly life. But after examining it, he could see that-no matter how pleasant or satisfactory a feeling or situation he was experiencing-these were all temporary. He saw that it was not the ultimate goal or priority to attain this type of experience, what we are calling emotional happiness. Therefore, he left that life in search of something that is lasting, something that is unchangeable. This is what students of Buddha’s way and path are practicing: the practice of timeless happiness.
Having said all of this, to seek happiness, do we need to suddenly change the way we live? Do we need to renounce and abandon things from our lives? We may naturally have these kinds of questions and doubts. I would say that it is all about the attitude – how we want to live our lives. It all depends on our priority, our ultimate goal. If our priority is to seek timeless happiness, the first thing we must do is reflect.
For five minutes a day every day, it is beneficial to reflect on what we are really seeking, the conditions that we have been gathering, and the methods that we have been applying. There is no harm in taking a little time every day from our schedules. We can start by taking just five minutes a day-it’s not much -and the practice itself doesn’t need to involve intensive methods or rigorous procedures. All we need to do is sit or stand in a place where we feel comfortable, quiet and peaceful.
Then, simply meditate and reflect, with a calm state of mind and body. Reflect on the past 24 hours – nothing more; reflect on exactly what has happened. Do this in an unemotional way, without judgment. By doing so, there is so much benefit. You will understand more about yourself and the various interesting aspects of your life. Not only will this help your memory gain clarity, but also it can truly help you understand yourself, and the true nature of happiness.
I encourage all of you to try this. I follow this practice as much as I can, and it definitely brings a lot of benefit. It helps me to understand exactly where I am, what I have experienced in the past, and by doing so it also helps me understand what may happen, the possibilities. In this way, this simple practice can help us understand the past, the present and the future. We feel confident and can gain an insight into happiness.
I hope this is beneficial to all of you. I offer my aspirations and prayers that we all are able to achieve timeless happiness. I pray that we will all gain clarity, and that we will all find the conditions to appreciate the connection that we have. I pray that we cultivate the conditions to realize the potential that we have, the bond that we all share, such as the bond of family and the bond of friends. And I pray that this will grow not just emotional happiness, but timeless happiness in our world.
What Is Stopping Me from Realizing My True Nature, Buddha Nature?
Perhaps it is a lack of a sense of adventure that is holding us back from realizing our true nature. It is easy to get used to the mundane life, the daily routines. As a result, we don’t want to let go of our familiar atmosphere, the life that we are used to. We are missing a sense of adventure.
I think this is rooted in a deep fear: a fear of facing ourselves, a fear of knowing exactly who we are. It is almost like saying we fear looking at ourselves in the mirror and seeing our own reflections.
Of course, the trouble, or rather the challenge, comes from believing that the mundane elements of our lives somehow define who we are. The errors, mistakes, hardships and challenges that we have faced–these can sometimes feel like they become a part of us. They hold us back, leaving their mark, sometimes even a sense of trauma. But these experiences are not part of our true nature. In fact, in some ways they can hold us back from seeing our true selves.
Over the years, this kind of habitual pattern can somehow make us not believe in our own true nature and feel that it is just wishful thinking that our true nature is different-a hopeful dream! So, I think this is what we have to overcome.
So that’s why we have to have great courage, and be a bit stern— even a bit stubborn—to really face ourselves.
As practitioners, we will all be faced to some degree by the emotions, challenges and obstacles we experience in life. Without truly facing them, we will never ever realize our true nature.
When we really face ourselves, when we see our true reflections in the mirror, we see that the errors of this life are manifestations of none other than karma and klesha.1 We are then able to accept the way things are in quite an efficient way. It is almost as though we are tagging or categorizing our mundane experiences. Once we have somehow put them in their own places, we have nothing to see but ourselves and our true potential. This takes courage. It takes courage to face the fear of the past—to overcome the error of seeing our negative experiences as part of our true selves—but we need to do this in order to help realize our true nature.
Emptiness
Interdependence is another way to introduce the idea of emptiness.
When we talk about emptiness, it can draw a lot of confused and unwanted thoughts, fear, and all kinds of unnecessary conclusions. So that’s why another way of interpreting it, another way of saying it, is by using the word interdependence. Because when you say “interdependence,” it naturally shows that there is no one, separate entity that is autonomous or independent. Yes, that each of the components must depend on another and therefore there is no singular entity. This is emptiness. Everything happens due to a cause, and from that cause is that effect.
And also, between the cause and effect, there also need to be the conditions, so you see all these chains of dependency. So that is another way of showing that everything is impermanent, everything is empty.
- Klesha is a Sanskrit word meaning “mental states that cloud the mind.” ↩︎
