Lojong (II): Train jezelf in empathie en compassie

Je kunt nu de training van de geest, nadat je gewerkt hebt met de eerste slogan (Bereid je voor) voort zetten. De volgende vijf slogans ga je gebruiken om je zelf te oefenen in empathie en compassie.


1. Denk met je hart: reflecteer op de aard van het zelf 

But empathy doesn’t necessarily mean we care. We can be good at sensing what people are feeling just enough to be able to control or manipulate them. Sociopaths and con artists are quite empathetic, uncanny in their ability to feel the feelings of others. Sympathy, on the other hand, is empathy plus caring. When we’re sympathetic to others, we want them to be happy and well, we don’t want them to be upset or unhappy. We actually care about them. Compassion is sympathy for others specifically in the case of their suffering. Although it is uncomfortable, we are willing to feel the suffering of others and to do something about it when we can, even if all we can do is be with them.The training suggested in this second point of mind training is the cultivation of all three of these capacities: empathy, sympathy, and compassion. The technical term for this training in Mahayana Buddhism is development of bodhicitta, which means, literally, the impulse or desire for spiritual awakening. This doesn’t sound much like compassion or sympathy. Yet implicit in the Mahayana Buddhist understanding of spiritual awakening is the thought that spiritual awakening means awakening to a heartfelt concern for others, since any selfish effort, even with a goal of wisdom or enlightenment for one’s self, would never lead to real awakening; it would always lead to more narrowness. Spiritual awakening is exactly dropping the sense of one’s narrow separateness; it is essentially and profoundly altruistic. So cultivating bodhicitta means cultivating true and heartfelt concern for others in a way that is not clingy or arrogant but is based on the accurate wisdom that none of us is alone, we all need each other and are closely related to each other. As they say in Japanese Zen, “We all belong to the same nose hole society.”

If the basis on which we establish compassion is shaky, all of our efforts to change our way of thinking and behaving will also be shaky. If our basic sense of what we and others and the world are isn’t clear and accurate, if our fundamental assumptions are false, we won’t be able to proceed successfully to change our deeply ingrained habits. So it does turn out that we do need to begin by contemplating the profound nature of self and other. Because if you change the leaves and branches but leave the roots intact, you run the risk of reverting to type.So it is important to contemplate these difficult teachings at this point, with this caveat: Though I am trying my best to make what follows.

Reflecteer op de volgende vijf slogans:

Zie alle dingen als een droom

Actie: falsificeren

Onderzoek waar je tegenaan loopt als je de omlijndheid, de voorspelbaarheid en de beheersbaarheid van de dingen in je leven buiten werking stelt. Kan je dat?

Onderzoek de aard van het bewustzijn 

Actie: aanvoelen

‘Totdat je het onbewuste bewust maakt’, zegt Jung, ‘zul je datgene wat je allemaal overkomt, je lot noemen.

Klamp je niet vast aan rust en kalmte 

Actiewoord: demoraliseren

Zwelg niet in dat tegengif dat je hebt gevonden tegen de kwaal. Maak geen norm van een verwachting.

Rust in de openheid van de geest

Actiewoord: pauzeren

Natuurlijk is het leven gecompliceerd en en moeten we heel veel uitwerken en aangaan. Merk op dat er nog een manier is om te bewegen, juist door stil te staan en afleiding te zoeken: je ademhaling en je lichaam voelen. Meer niet.

Wees na de meditatie een kind van je illusies

Actie: spelen

Zoek het kind in jezelf. Het leven is al moeilijk genoeg. Waar is je beginnners mind gebleven? Wie zegt dat de denkwereld van een kind niet waardevol is? Koester je illusies.

I. Bereid je voor

Actie: beginnen

Beginnen aan een training betekent werkelijk commitment, discipline en vasthoudendheid. Creëer eerst omstandigheden die voorkomen dat je vroegtijdig afhaakt of nooit werkelijk begint.

Wat is empathie en compassie ?

But empathy doesn’t necessarily mean we care. We can be good at sensing what people are feeling just enough to be able to control or manipulate them. Sociopaths and con artists are quite empathetic, uncanny in their ability to feel the feelings of others. Sympathy, on the other hand, is empathy plus caring. When we’re sympathetic to others, we want them to be happy and well, we don’t want them to be upset or unhappy. We actually care about them. Compassion is sympathy for others specifically in the case of their suffering. Although it is uncomfortable, we are willing to feel the suffering of others and to do something about it when we can, even if all we can do is be with them.The training suggested in this second point of mind training is the cultivation of all three of these capacities: empathy, sympathy, and compassion. The technical term for this training in Mahayana Buddhism is development of bodhicitta, which means, literally, the impulse or desire for spiritual awakening. This doesn’t sound much like compassion or sympathy. Yet implicit in the Mahayana Buddhist understanding of spiritual awakening is the thought that spiritual awakening means awakening to a heartfelt concern for others, since any selfish effort, even with a goal of wisdom or enlightenment for one’s self, would never lead to real awakening; it would always lead to more narrowness. Spiritual awakening is exactly dropping the sense of one’s narrow separateness; it is essentially and profoundly altruistic. So cultivating bodhicitta means cultivating true and heartfelt concern for others in a way that is not clingy or arrogant but is based on the accurate wisdom that none of us is alone, we all need each other and are closely related to each other. As they say in Japanese Zen, “We all belong to the same nose hole society.”

Most discussed